Left Hand Path666

THE BOOK OF ANAMLAQAYIN

LIBER

FALXIFER

BY N.A-A.218

Jxaxaar ©cnili Citcrature
2D11

TABLE OF CONTENTS

*,

INTRODUCTION

The Second Book of Falxifer

PART ONE:

QAYINITE GNOSIS AND COMING FORTH OF THE HOLY MOTHER

1. Apocryphal Revelations of the Qayinite Genesis 17

2. The Sigil of the Spirit's Deathly Ascent 62

3. The Mark of Qayin and its Esoteric Sigil 65

4. The Veiled and Rose-Crowned Queen 70

5. The Formula of Calling and the Invocation of Qalmana 75

6. The Veneration and Enthroning of the Holy Mother 77

7. Sigils and Keys of Our Lady of the Reaping Sickle 81

8. The Rosaries of the Rose Queen 104

9. The Blades of the Queen of Sinistral Harvest 107

10. Liluwa Her Name Is 113

PART TWO:

THE BRANCHES OF SIN, THE BLACK IN GREEN AND

THEIR SORCERIES

11. The Green Point of the Skull 117

12. The Black In Green 123

13. The Activation and Applications of the Signatures of the Black In Green 218

14. General Offerings for the Black In Green 222

15. The Influences of the Genius Loci and Secondary Causes of Attribution 226

16. The Covenant of the Dryadic Famulus 230

17. The Ensouling Tincture of Qayin 239

18. Herbal Formulas for the Seven Key Sigils of Death 261

19. Sanctified Inks of the Sorcerous Art 265

20. The Seven Talismanic Seals 270

21. Qayin and Qalmana's Incense Formulae 282

22. The Tincture of Fiery Vivification - A Kindling Libation 285

23. Enlinkment of Sympathetic Effigies 289

24. The Elder's Curse by Hanging 297

25. Spirit Effigy Animation Sigil 306

26. The Shielding Homunculus 309

27. Reversing the Flow of the Turbid Waters of Malediction 324

28. The Sorceries of Amiahzatan 330

29. Treaty of Mardazdahak-Deva 343

30. Vinegar Tinctures 346

7

31.
32.
33.
34.
35.
36.
37.
38.
39.
40.
41.
42.
43.

Hamadryadic Armour Sigil 348

The Making of Holy Water 350

The Triple-Tongued Flame of Cleansing Fire 353

Walnut Talisman Against the Law 355

Conquer the Law Oil Formula 361

The Greater Enchantment and Seal for the Blinding of the Law . . 364
Spell and Sigil of Invisibility - For Blinding the Eyes of the Enemy . . 370

Prayer for Protection 372

Prayer for Illumination 374

Prayer Against Enemies 376

Prayer for Prosperity 377

Prayer for Path-Opening 378

Prayer for the Conquering of a Rival 379

PART THREE:

THE ZENITH AND THE NADIR OF
THE BLACK CROSS AND THE SECRETS OF GULGALTHA

44.
45.
46.
47.
48.
49.
50.
51.
52.
53.
54.
55.
56.
57.
58.
59.
60.

Invocation of the Mighty Dead 383

The 13 Named Heads of the Mighty Dead 385

Prayer for the Mighty Dead 391

The Thirteen Pointed Star of Qayin's Bloodline 393

Rosarium of the Mighty Dead 395

A Spell for the Hand of Glory 400

The Mysteries of Abel Grave Grim - The Black Hound of Gulgaltha 401

Prayer to Abel of the Cemetery 414

Prayer for the Buying of Soil from Seven Cemeteries 416

Master of All Diabolic Shades 418

The Holy Fetish of Dominor Tumulus 424

The Dark Dead 436

Distorted Shadows of the Calvary Cross 444

A Fortifying Bath 456

Purifying Baths 459

Protection Oil 462

Self-Benediction Oil 464

i

if

EGRESSUS

61. Transcendental Aspects of the Unified Twin-Flames of Sataninsam 469

.

8

348

350

■g Fine 353

V 355

- 361

r Ac Blinding of the Law . . 364
rihvtbe Eves of the Enemv . . 370

J. . 372

f. 374

376

t 377

\ 378

1 379

EE:

jE NADIR OF

CtETS OF GULGALTHA

383
385

Li 391

IMoodSne 393

fe. 395

400

Hound of Gulgaltha 401

414

GaaeTeries 416

, 418

* 424

436

444

*,- 456

^ 459

r ,- 462

„, 464

«•*-*• * x

Vm-Flames of Sataninsam 469

:#>*?*■?>

©he

,«..-*

r *# ■:*

Within this Second
by the Overseers aa£J
that can point oat, *4
hidden points of iqg
Otherworldly SpiritM|

Whereas we in the ¥5|0
forms and practkxs fl|j
through, we will in Ik
aspects of the Path, w
ampler and more oppj
rooted in the fertile ami
and Tradition compdn
both effective and amtk
the exalted goals erf m

I t.l

We wfll in this book,
holding certain sofafc
make av ailab le the Hh|
at is as imp«j|
and openly ocitliiuL 1
reader and is solely p
demanding practices fa
have entered His Colfe
fruits only to those i

upon the C

In the first part of tn» I

10

INTRODUCTION

She g>zttmb Itonk of Jfabef fer

Within this Second Book of our Master Qayin we have tried, guided
by the Overseers and Famuli of the Path, to include texts and rituals
that can point out, to the ones possessing the Eye to see, the still
hidden points of ingress to the Gardens of Worldly Death and
Otherworldly Spiritual Rebirth.

r-

Whereas we in the First Book placed great focus upon the folk-magical
forms and practices that His Cult is masked by and initially revealed
through, we will in this Second Book focus more upon the esoteric
aspects of the Path, which in many ways are elevated far above the
simpler and more open aspects of folk-sorcery, while still being firmly
rooted in the fertile soil of such practices, as the strength of our Work
and Tradition comprises in our correct employment of the simple, but
both effective and authentic forms of nigromancy, in order to achieve
the exalted goals of our Necrosophic Theurgy and Gnosticism.

We will in this book, which is divided in three major parts, each
holding certain subdivisions within themselves, disclose much and
make available the Hidden Keys to even more, as that which is merely
hinted at is as important, and often more so, as that which is clearly
and openly outlined. This work is therefore not meant for the casual
reader and is solely penned for the sake of those who through the
demanding practices based upon the teachings already made available
have entered His Cult, and as such it will yield its ripe and nourishing
fruits only to those who have properly sowed their own seeds of
Becoming upon the Cursed and Blessed Path of Nod.

In the first part of this book we will touch upon many before unrevealed

11

aspects of the Tradition, giving a clear account of the underlying
foundation of our Qayinite system of thought, as expressed, according
to our strategy, through the mythopoetic forms recognisable to those
who have insights into the codifications of the Qabbala and the different
branches of that which often has been labelled as Gnosticism. While
the forms/words/symbols employed may be recognisable the essences
they carry within this, our, context may be loaded with wholly different
powers and meanings than the ones more commonly associated with
them, thus the educated reader is warned not to mistake the covering
for the actual substance.

In the same first section also the mysteries of the Holy Mother will
be partly disclosed, but as it is Her nature to keep Her veil for all but
those very few who would be worthy of beholding Her Salvific Beauty
and Light, more of substance will be presented in concealed than in
revealed form and thus only the initial steps of the road leading to
Her Garden of Roses will here be paved and the rest is left to the
faithful to build upon, through direct and concrete contact with Her
Soul and Spirit, via the means that through this book will be provided.

In the second part of this book the mysteries approached in the First
Book will be more fully entered into and different means and
approaches will be made available to the ones that already have worked
the Falx Bellicum. Here many new tools and techniques will be provided
for the venerators of the Green Thorn-Crowned Skull and those who
would seek to gain and utilise the benedictions and maledictions of
the mighty Black In Green. Within this section of the book we will
also provide many rites and formulae that can greatly aid the Qayinite
sorcerer and once again that which is not openly given out will be
hinted at and thus the traversing of the thorny tracks is hopefully
made more attainable for those who would not hesitate to water the
sowed fields with their own lifeblood.

the first time be dot
the contacting and en
dead be provided, fai
which they are prota

As the Egressus of tfat
to the first part of i
broken and made iaft
the Source and to taj

May this Second Bool
Necrosophic Cult
Cause, being the
God.

■9.A

* •

'V-»J1

By

flsre- ■i

In the third part of the book we will open the ways to the most
brilliant Light of the Mighty Dead and the densest darkness and
obscurity of the Dark Dead, as in order to reach the zenith of the cross
you must climb the steps at its nadir and in order to properly bless
you must know perfectly how to curse. Here many secrets will for

12

r account of the underlying
^it as expressed, according
X terns recognisable to those
j fc Qabbala and the different
rixDed as Gnosticism. While
rlr recognisable the essences
ekiaded with wholly different
« commonly associated with
i art to mistake the covering

of the Holy Mother will
fee to keep Her veil for all but
lAoWing Her Salvific Beauty
Ittented in concealed than in
\ *eps of the road leading to
fai and the rest is left to the
toi concrete contact with Her
|j| fr this book will be provided.

approached in the First
and different means and
that already have worked
jad techniques will be provided
Qomed Skull and those who
^fictions and maledictions of
assertion of the book we will
hat can greatly aid the Qayinite
frawt openly given out will be
l ie thorny tracks is hopefully
aMd not hesitate to water the

'L-'t

open the ways to the most
the densest darkness and
Ma reach the zenith of the cross
• a»d in order to properly bless
re. Here many secrets will for

the first time be disclosed and not only will the rites and signs for
the contacting and commanding the most bestial and ferocious of the
dead be provided, but also the simple and effective means through
which they are protected against and their taints washed off.

As the Egressus of this Work we have placed a text belonging actually
to the first part of this book and by doing so the circle is closed,
broken and made into an anti-clockwise spiral, coiling back towards
the Source and to that which lies Beyond.

May this Second Book of Falxifer further establish our Master Qayin's
Necrosophic Cult upon this earth and aid in the realisation of His
Cause, being the Cause of the Black Light of the Unknown and True
God.

Magister Templi N.A-A.218

TF.C.

13

14

K> :

,#'

PART
I

: ,-<.

h\i

(Enmtng Jfartff of tl|e

itoto Unthar

*

15

: '; : Jl

In the Beginning
Divine Acausahty mmft
Zeroth divine esseMB
of Unity, where aB «■;
and Being coexisted if
restriction placed ^Hfl
of the Pleroma of ttti
AD, In Nothingness.

Within this state off
manifestations and":;
encompassing and«j|
came so to pass tnMl
die unity which in
Spirit of Divinity

■-Hi"

As this fraction
between its o _
manifested within M
eternally conflicted
permanently

which it had been fl

HOI l»:

to return to the 1

AD was One and nod

BociMning.

CHAPTER 1

In the Beginning was Ain and within its Fullness of Emptiness the
Divine Acausality was All and Nothing, Unbound and Unbinding. The
Zeroth divine essence encompassed itself within an unlimited Point
of Unity, where all aspects of its Bornless and Deathless Non- Being
and Being coexisted simultaneously, without any spatial or temporal
restriction placed upon its Lawless Becoming. Within this Holy Chaos
of the Pleroma of Unknowable Divinity All Was One and One Was
All, In Nothingness.

Within this state of Nihility and All- Potentiality the seeds of all
manifestations and possibilities coexisted. Because of the all-
encompassing and unrestricted Fullness of the Divinity within Ain, it
came so to pass that a fraction of the whole became separated from
the unity which in order to know itself fell outside of the Mindless
Spirit of Divinity Within Ain.

As this fraction sought to confine and know itself, it caused a division
between its originally Paradoxical and Unbound facets and duality
manifested within it in this state formed as the Ain Sof. Within this
eternally conflicted manifestation one portion of it wanted to
permanently separate itself from the Fullness of Emptiness, within
which it had been Unlimited, but thus also unable to know any
distinguished aspect of itself, while the other aspect instinctively sought
to return to the Acausal state of its Primal Chaos, where Nothing and
All was One and no division could limit its Eternal and Unrestricted
Becoming.

17

These divided manifestations of the Divine became as beams of light
emanating from this first point outside the Acausal Fullness of Ain
and shone forth from that point of division as Two Contrasting Rays,
one being the White Light of Restriction and the Other being the Black
Light of Liberation.

The White Light manifested on the one side of the void that had
become after the separation from the Ain and manifested as the point
of Ain Sof Aur, where it gathered its light in order to focus it towards
its willed separated, confined and restricted manifestations, through
which it designed to know itself.

In contrast to this, the Black Light of the Divine manifested on the
Other Side (Sitra Ahra) of the void caused by separation, and there
manifested its first point as the Tohu, within which it wanted to reflect
the Chaos of Ain and thus re-connect itself unto it. As a reaction to
the limiting form-spawning impulses which it had separated itself
from, it then manifested Bohu, in order to reflect and connect to the
formlessness of the Abyssal Womb of the Ain and finally as a reaction
to the White Light's manifestation of Ain Sof Aur the Black Light
manifested Chasek, its eternal opposite.

While the impulse of the White Light was separation, the Black Light
instinctively sought unification and the Fullness that it once had been
part of. Its opposition to the White Light was therefore not only
motivated by the volition for separation from the White Light and its
manifestations, but also caused by its Divine Will for unification and
restoration of the Fullness of Emptiness. It was therefore its cause not
to only return itself back to the unbound state of Ain, but also to bring
back that fallen portion of the Divine manifested as the White Light.

***

The White Light gathered and focused within Ain Sof Aur, unknowing
and uncaring of the Black Light that it had separated itself from, and
in order to know its own separate parts it decreed for itself to emanate

m a series of
point within Ain So£g
and, for the sake of |
temporal Spiritual 9|

^fit.-

Tims the True Fall*!
Light was caused aq
emanating and pooqh
the Divine Essence di
self -hmi ting and to aafl
that it was committal
Light formed itself ia]
Sof Aur, while thaiaj
downward fall.

On the Other Side oM
Divine within the Mai
White light and behefc
the Ain Sof Aur ani 1
contained within the If
own longings for the M
also f eh the connect^
between the divided J|
to the Divine Essence 4
Restoration and Uaiai

••saar

'. -$.

As the falling White lj

i ■! iik and below MM
Acausal Divinity bal
wanifeaarion and thai
the Demiurge of its cm

in its blind andaai

18

became as beams of light
Acausal Fullness of Ain
as Two Contrasting Rays,
the Other being the Black

sk:

side of the void that had
manifested as the point
order to focus it towards
manifestations, through

Divine manifested on the
by separation, and there
which it wanted to reflect
onto it. As a reaction to
it had separated itself
reflect and connect to the
i Am and finally as a reaction
Sof Aur the Black Light

r^™

separation, the Black Light
that it once had been
was therefore not only
the White Light and its
Will for unification and
therefore its cause not
te of Ain, but also to bring
:ed as the White Light.

r^-'*-

Ain Sof Aur, unknowing
separated itself from, and
for itself to emanate

in a series of successive forms below its still unformed and shining
point within Ain Sof Aur and to further cause division within itself,
and, for the sake of the Being that it craved, sacrifice its own non-
temporal Spiritual Nature.

Thus the True Fall of the Divine Spirit contained within the White
Light was caused and commenced, but as the divine force was
emanating and pouring downwards from Ain Sof Aur, a fraction of
the Divine Essence contained within That Light awoke to its own
self-limiting and to the sin of restriction against the Fullness of Divinity
that it was committing. This small fraction of the awakened White
Light formed itself into a Pearl of Wisdom and remained within Ain
Sof Aur, while the rest of the White Light dimmed through its
downward fall.

On the Other Side of the void caused between the Divided Lights, the
Divine within the Black Light observed the foolishness of the Fallen
White Light and beheld that awakened Pearl of Spirit remaining within
the Ain Sof Aur and longed for her, as it could see that the essence
contained within the beautiful Pearl of Spirit was in harmony with its
own longings for the Fullness-Emptiness of Ain. The Pearl of Wisdom
also felt the connection to her unseen counterpart across the void
between the divided lights and called out, as a lover to her betrothed,
to the Divine Essence of the Black Light, for the sake of Reintegration,
Restoration and Union.

***

As the falling White Light manifested within the first sphere of being
outside and below Ain Sof Aur, its eyes became more closed to the
Acausal Divinity before and beyond its now isolated state of
manifestation and there, in the sphere of Kether, it birthed itself as
the Demiurge of its own creation and limitation.

As the Demiurge awakened into being, he knew nothing but confusion
and in its blind and forgetful state it declared itself as the One Divine.

19

From his throne of singularity the Demiurge then caused the downward
succession of his essence and formed the spheres and elements of his
own confinement and creation. Into each sphere produced below him
he made out of his own Light of Creation multitudes of forms, beings,
watchers, angels and rulers, all being aspects of his own essence, but
separated from him in a way that allowed him to be the ruler of each.
But, by each successive emanation, the Light and Spiritual essence
contained within the spheres before and the spheres coming after
became darker and darker, as the dispersion of the Fallen Divine Light
caused a dilution of the spiritual essence within the whole of the
creation.

While the spheres and dungeons formed within these emanations below
the Demiurge's throne on high, each cell within this creation became
filled with prisoners fooled into believing themselves to be guards and
rulers, and by the restricting power of the Number Ten the Demiurge
encircled and bound both himself and all that had emanated from
him.

The Demiurge waxed in darkness of ignorance and waned in divine
light. This darkening within him evolved until he hungered for the
spiritual essence that he now had almost fully lost through his
emanating dilution into causal forms.

In his ignorant hunger the Demiurge looked upwards and for the first
time in his blind hubris noticed the Divine Pearl of Light and Wisdom,
radiating above him in her brilliance, and he lusted for her for the
sake of satiating the dark emptiness that he now felt within.

Without understanding the true nature of the Pearl he hungered for
her. In his hungering darkness he made himself into a black sea, upon
which the Holy Spirit of the Pearl shone and as a dark mirror her light
and beauty became reflected, not in essence but in a deceitful form,
and as the Demiurge was the form maker the illusion created was
most convincing.

When the Pearl of Wisdom and Spirit saw the reflection below her
place on high she became joyous, as she mistook her own luminous

Where the Demiurge hi
fhmngh the acts otimd
in itself and dm

20

ithen caused the downward
and elements of his
produced below him
bfcftudes of forms, beings,
of his own essence, but
to be the ruler of each.
fl^t and Spiritual essence
tfbe spheres coming after
H of the Fallen Divine Light
m within the whole of the

wr

'M H.

these emanations below
iBliin this creation became
feenseh es to be guards and
Mfaonbcr Ten the Demiurge
had emanated from

t"-"4rS&

and waned in divine
I'watil he hungered for the
fully lost through his

upwards and for the first
fefftearl of Light and Wisdom,
)H he lusted for her for the
It he now felt within.

if the Pearl he hungered for
into a black sea, upon
a dark mirror her light
but in a deceitful form,
the illusion created was

reflection for the Divine Presence that she had sensed across the Void.
The Pearl therefore descended towards the reflection of her own Light
and fell into the trap and darkness of the Demiurge and thus became
engulfed by and ensnared within him. Causing the fall of wisdom the
Demiurge rejoiced but remained ignorant and forgetful.

***

As the Divinity within the Black Light observed the nescient doings
of the Demiurge, it waxed in ire, but also in pity for the broken shards
of the Divine Light that now had become enslaved and blinded within
the self-made prison of the Demiurge, and most of all it felt for the
Pearl of Awakened Wisdom-Spirit that now also had been lured into
the murky world of the Half-Maker. It therefore decided to act and
to sacrifice its own detachment in order to restore the Fullness of
Divinity and redeem the aspects of the divine that could be salvaged
from the fallen creation of the White Light.

In order to achieve its goal of Liberation the Black Light took upon
itself the Cause of Opposition. For every impulse and deed of the
Demiurge it would create an antithesis in order to cancel out the
abominations of the White Light. For every sphere, every ruler and
every creation of the Demiurge it would generate a reflected opposite
by, within and through itself, but in an astute manner preventing its
own fall into the same traps as the ones that had snared the Demiurge
to his now wretched state of being.

Where the Demiurge, because of blind hubris, had manifested himself
as the one tyrannical point of singularity upon the throne of his creation
the Black Light would in contrast manifest as a Twofold Twin-God
of dynamic multitude, in order to counteract the very cause of
stagnation.

^ .':-

the reflection below her
i wstook her own luminous

Where the Demiurge had caused dilution of his own Spiritual Essence
through the acts of isolation and separation, it would instead remain
intact in itself and connected to the source from which it had came

21

and to which it sought to return.

Where the Demiurge had bound by laws of restriction all within and
from himself for the sake of the order, contrasting the Acausality of
Ain, it would instead uphold freedom and Chaos as the only Law.

Where the Demiurge fought to preserve finite forms for the sake of
his own illusory being outside of the Formless, it would instead dissolve
limiting structures in order to open up the roads back to the Unbound.

Where the Demiurge had imprisoned himself within the barrier-circle
of his own will to limitation, it would instead break all circles and
allow everlasting outward expansion.

bong the Opposing

To the Tree of Life that the Demiurge had grown from himself it would
raise up a Tree of Death, bringing the end to the cause of restriction.

Thus the Black Light took forms on the Other Side in order to manifest
as the antithesis of the demiurgic creation, but where the Demiurge
had caused division within itself because of the mode and cause of
his manifestation the Black Light preserved the connection between
its diverse parts and remained unified in its multitude and connected
to its own Unformed Essential Points within Tohu, Bohu and Chasek.

As the first manifestation upon its own tree the Black Light took form
as the Twin-Aspected and Two-Headed Opposer and Light-Bringer. In
this aspect it would counteract the very crowned head of the demiurgic
creation and act as the dual foundation for all the other manifestations
and emanations of the Divine Black Light.

For every ignorant principality and ruler of the Demiurge the Great
Twin-Divinity created an enlightened opposite within its own realm
and as the heads of them all, including and connected to its own dual
manifestation, Eleven became enthroned, in order to counteract the
Demiurgic Ten.

As result of this Becoming of the Eleven the Twin-Divinity, who within
itself had held the essences of all male and female aspects in an

22

Il of restriction all within and
ing the Acausality of
Chaos as the only Law.

undivided form, changed and adapted to the facets of the White Light
that it was to oppose. Where it in the beginning had held in its dual
manifestation the polar opposites of its own being, it, by the emanation
and enthroning process, created a distinction, division and distance
between its own polar aspects.

Ne finite forms for the sake of
mess, it would instead dissolve
fat roads back to the Unbound.

within the barrier-circle
break all circles and

m

While the primary masculine aspect remained crowned and vested
within the first sphere of the Twin-Divinity, acting as the Thaumithan,
being the Opposing and Illuminating aspect of the Black Light, within
the succeeding aspects forming the other Nine Heads of the Elevenfold
Manifestation of the Light of Sitra Ahra, a sense of longing for union
between the masculine and feminine, the God and Goddess aspects,
of the polar opposite facets of that dual divinity became generated.

HH grown from himself it would
to the cause of restriction.

M# -■>.

Side in order to manifest

but where the Demiurge

of the mode and cause of

the connection between

■tm Us multitude and connected

Tohu, Bohu and Chasek.

the Black Light took form
POpposer and Light-Bringer. In

head of the demiurgic
all the other manifestations

fbr of the Demiurge the Great
Itopposite within its own realm
connected to its own dual
Hed, in order to counteract the

Among the highest manifestations of these now distinguished male
and female polar opposites of the Black Light became the ones called
Satan/Samael, the Lucifer, and Lilith/Taninsam, the Noctifer.

Satan/Samael was vested upon the first and highest throne, governing
that lofty sphere together with his twin-emanation Moloch, while Lilith
became seated in the realms furthest away from that highest domain,
in its own twin-aspected manifestation as Lilith and Nahema, forming
that which would oppose and counteract the Demiurgic Lunar and
Terrestrial mansions.

As a Vengeful Night contrasting the dawning of the creation of the
Demiurge the anti-creation headed by Satan, the Adversary and
Accuser, in the Other Side Became, and so the Black Light yielded the
Nightside, in order to subvert the restricting existence of the Dayside
of the White Light.

s«*

g? : *

Twin-Divinity, who within
and female aspects in an

The self-deluded Demiurge, still unknowing of the Opposition of the
Other Side, continued to explore the possibilities and limitations of
his own creation and so he decided to produce man and to create him

23

in his own image, a microcosmos reflecting his own macrocosmos, in
order to know himself fully within another, for the sake of a fuller
understanding and mastery over himself and the order he had caused.

He made a Garden within the sphere furthest away from his own
Crown and there formed a multitude of creatures and forms and
established the place as a false paradise, serving as a prison within
a prison.

Here the Demiurge decreed to all his angels and rulers that he would
create a creature in his own image in order to fully complete his cycle
of creation and demonstrate his own omnipotence.

He decided to erect this first man from a pool of mud in which he
had seen his own reflection and from the red clay taken from that
Garden he shaped him. He made his body in accordance to the form
of his whole creation and limbs and parts he made corresponding to
the different spheres that he himself had manifested and was
manifested through.

The Demiurge placed this creature of clay before himself and beheld
him and saw that something still was deficient within him, as he
lacked the inner spark of light which animated his own self and the
other aspects of his highest beings. He therefore decided to breathe
into the creature of clay life from his own innermost core, without
remembering the Pearl of Fallen Wisdom kept imprisoned therein.

The Half-Maker breathed into the nostrils of the man of clay and the
man became a living creature.

the Pearl of Drrb* ft

But, without the Demiurge's detection, the Pearl of Wisdom, that Holy
Remaining Fragment of the Divine Fallen from the Side of the White
Light, escaped through the exhalation of the animating force transferred
into the vessel of clay.

Thus became the Pearl of Spirit, ensnared within the blind Demiurge,
unknowingly placed within the vessel of Red Clay, named by the Half-
Maker as the Adam, in order to animate him, but as the nature of

The Demiurge senftptaa 1
m that Adam would ■

24

rand rulers that he would
Ifc6ifty complete his cycle

the Pearl of Divine Light and Wisdom, now burning as a Flame of
Spirit, was adverse towards her state of causal and material captivity,
she instinctively sought to escape the prison of enfleshment and from
the first moment of her escape into Adam she impatiently awaited the
opening of the prison doors of his clay-born body and soul.

The Demiurge who was ignorant of the hidden spiritual aspect of
Adam and now even more blinded because of the lack of the Spirit-
Light that had left him, rejoiced as he saw his new creation come to
life and show a kind of luminousness that his other creatures lacked.
Blinded by arrogance he fallaciously misunderstood this as a reflection
of his own divine greatness and thought that it was good.

***

himself and beheld
within him, as he
■tod his own self and the
tfore decided to breathe
I imermost core, without
imprisoned therein.

man of clay and the

Heart of Wisdom, that Holy
the Side of the White
force transferred

pftkin the blind Demiurge,
gr, named by the Half-
bot as the nature of

Adam, whose hylic aspect was irreconcilable to the Spirit trapped
within him, roamed first unknowing and uncaring within the Garden,
but in time he started to feel the influences of the Spirit within him
longing for escape.

Thus it came to pass that Adam, affected by the suffering and
forlornness of the Spirit hidden within his animated clay, begged the
Demiurge to be granted a companion in order to escape the loneliness
he felt amongst all other clay-born animals surrounding him within
the confines of the Garden he had been risen within.

The Demiurge knew that in Adam he had created something more
elevated than the other creatures, as he had sculpted him in his own
image and was now pleased to hear Adam beg and joyful to see him
grovel before him and pray to him as the One True God. In hubris
he therefore decided to create a mate for Adam, again from the soil
of the Garden of his creation, and to once again animate it with the
power of that which he had misunderstood as being his own breath.

The Demiurge sculpted this First Female under the cover of darkness,
so that Adam would not see from which muddy filth she would be

25

created. And when her shape was fully produced he blew into her in
order to give her life. When his breath did not lend the clay the
animating force that first time around had been endowed to Adam he
blew again - this time with power generated from his own innermost
being, where he still had held the last remaining sparks of the spiritual
essence which earlier had been diluted into his creation. As his Ruach
bearing this last spark of divinity entered the body of this First Female,
the clay became animated with that portion of the Spirit of the Fallen
Demiurge and came to life.

This portion of the Spirit of the Demiurge that now had been transferred
to the body of the female, through his spent Ruach, was the part
connected to the creative, feminine, aspect of his own Fallen Essence
remaining after all the diluting successions of his emanating. As this
share of the Spirit became separated from the now turbid nature of
the Demiurge, it awakened to its true Self, realised its awful plight
and sought Redemption.

She remembered now who she had been and what she had become;
where she had originally dwelt and where she had fallen into;
whereunto she had now been bound and understood through what she
would be redeemed; what birth into matter was and what rebirth and
liberation from it would be. She knew and in wisdom of her knowing
she gained Power of Will and Illumination of Spirit.

Her Spirit became revolted by her own fallen state and by those who
would see her thusly bound. As her unborn nature was a Shining One,
alight as a Night-Sun within a hylic darkness, she saw and heard those
from the Other Side, the Heads and limbs of the Black Light, who
shared her own longing for the Unbound State of Undivided and
Unrestricted Fullness of Divinity, and they saw her and called out to her.

Among the Soundless Callings From the Other Side that she heard at
the moment of her awakening within the accursed clay, the songs of
the one whose powers reside within the Black Moon were the most
clear and pleasing to her ears. These songs of the Lunar Garden of
the Nightside instructed her and imparted to her guidance and further
empowerments.

-.*1

Adam was summoned bj\
of the newly animated §
rejoiced when they
form of the first fi

The Demiurge rejoaced^l
splendid creation withaaj
and Adam rejoiced bothi
and because of the
could recognise and
assembled female.

The Demiurge ordered 4|
Adam could uttei
Wind-Spirit, for
herself and escaped the hi
turbid garment of m^iii ■

This act of self-naming
of the one who would
she remained defiant
puzzled Adam and

3!

The Demiurge ordered
and place her beneath
to the fated order di

-<t

When Lil heard
the tyrant Demiurge she]
Unutterable Name of the
this revelation granted hi
■visibility in the eyes till
the winds she conjured hi
the cxMufines of the GaMH
Id the east of the boondW

26

induced he blew into her in
h did not lend the clay the
■I been endowed to Adam he
from his own innermost
sparks of the spiritual
his creation. As his Ruach
body of this First Female,
of the Spirit of the Fallen

***

isr

now had been transferred
li spent Ruach, was the part
of his own Fallen Essence
of his emanating. As this
the now turbid nature of
realised its awful plight

and what she had become;
re she had fallen into;
rstood through what she
and what rebirth and
in wisdom of her knowing
of Spirit.

tfcft n state and by those who
nature was a Shining One,
she saw and heard those
of the Black Light, who
State of Undivided and

B/sn» her and called out to her.

■vOther Side that she heard at
accursed clay, the songs of
Mack Moon were the most
of the Lunar Garden of
to her guidance and further

Adam was summoned by the Demiurge to behold the naked splendour
of the newly animated female and both the Half-Maker and Adam
rejoiced when they saw the Light and Beauty of Spirit surrounding the
form of the first female.

The Demiurge rejoiced because he thought that he had made this
splendid creation without the Spirit of the True Divinity above him
and Adam rejoiced both because of the yearnings of his hylic nature
and because of the pure nature of the Spirit bound within him, which
could recognise and relate to the Flame of Divinity within the newly
assembled female.

The Demiurge ordered Adam to name this new creation, but before
Adam could utter a name the female spoke and named herself Lil, the
Wind-Spirit, for through the breath she had become awakened to
herself and escaped the blinded Demiurge, while still confined to the
turbid garment of matter.

This act of self-naming and self-defining separated her from the power
of the one who would name all other creatures and his creator and
she remained defiant and proud in Spirit and strong in Will. This
puzzled Adam and enraged the Demiurge.

The Demiurge ordered the animal-nature of Adam to take Lil by force
and place her beneath himself in order to break her will and subjugate
her to the fated order of creation; the Law of the Creator.

When Lil heard this and understood the destiny planned for her by
the tyrant Demiurge she recalled within and through her Spirit the
Unutterable Name of the True Divinity and through the power that
this revelation granted her she covered herself with darkness and
invisibility in the eyes of the now spiritless Demiurge and flew upon
the winds she conjured forth, up to the heavens and so escaped from
the confines of the Garden. She flew upon the storm winds of night
to the east of the boundaries of the Garden, where the creation of the

27

Demiurge still was untamed, and there, by the Red Sea, she made her
dwelling place inside caves and under the surface of the water, veiled
from the eyes of those from whom she sought escape.

"the One and True God\e
like what he had created 1
within the Garden.

This act of rebellion and transgression infuriated the Demiurge and
saddened and scared the unawakened nature of Adam, while at the
same time empowering his hidden and indwelling Spirit.

The tears of Adam watered the soil beneath his feet as he begged the
Demiurge to create for him a more suitable mate. The furious Demiurge
who now was of an even darker nature, because of the departure of
the portion of his spirit that had fled his fallen state, through his
breath, decided to create another female from the mud underneath
Adam's feet.

Before the eyes of Adam the creator assembled this body from that
clay and this time he used the portion of his own powers with which
all the other animals of the garden had been given life in order to
enliven the clay.

The Demiurge looked at 4|
the separate divisions aim
purely material division il
masculine powers within m
the animal-nature. -«u

Thus he decided to
take the core-element
instead of the clay whidh i
from his side he would tod
a beautiful female. -1

Adam who in disgust saw how the filth was put together and shaped
into bone, flesh, blood, intestines, fat, skin and hair before his own
eyes became terrified and revolted as his own repressed Spirit reacted
towards the blasphemous doings of the Demiurge.

Caused by the lack of spirit and the lowly and inauspicious elements
from which this second female was created and made alive its
foundation was not well and it looked and acted as the vilest animal
within the whole of creation. Because its nature was a mirroring image
of the most turbid aspect of the Demiurge, without any awakened
spiritual spark, it could not be controlled and Adam refused to name
her.

Adam rejoiced in his

pot into a deep state of 4|

become separated. *

From the flesh, blood
flesh, blood and bone of (HI
for this new creation he 4
essence, which in a
Awakened Spirit-Flame

The trapped pneuma
divine and holy powers fatal

Even more wrathful than before the Demiurge smote this unnamed
second female and returned her back to the muddy soil of his Garden.

Adam once again became consumed by loneliness and sorrow and
cried to the Demiurge and asked him how come that he, who was

Adam who when aw
m has now fully spiritism
by and attracted to the m
praised his god, the

28

$tj the Red Sea, she made her
ht surface of the water, veiled
Immght escape.

n

infuriated the Demiurge and
of Adam, while at the
| totalling Spirit.

his feet as he begged the
mate. The furious Demiurge
because of the departure of
fallen state, through his
from the mud underneath

"the One and True God", could not create a companion equal to him,
like what he had created for all the other seemingly happy animals
within the Garden.

The Demiurge who now had become frustrated and even more blinded
by anger decided to try to fulfil the prayers of Adam for the third time,
in order to prove to him that he indeed was the One and True God.

The Demiurge looked at Adam and in his confused state he mistook
the separate divisions of animal-nature and Spirit within Adam for a
purely material division between male and female essences, as the
masculine powers within creation generally are more inclined towards
the animal-nature.

bled this body from that
own powers with which
been given life in order to

Thus he decided to create anew and told Adam that he this time would
take the core-element and essence of creation from Adam's own side,
instead of the clay which had revolted him so. He told Adam that
from his side he would take substance, in order to fashion for him
a beautiful female.

ii-r

put together and shaped
and hair before his own

own repressed Spirit reacted

E>oniurge.

k and inauspicious elements
IV created and made alive its
acted as the vilest animal
£to nature was a mirroring image
;e. without any awakened
and Adam refused to name

■ t .

;e smote this unnamed
the muddy soil of his Garden.

rr : -^"

llf-by loneliness and sorrow and
how come that he, who was

Adam rejoiced in his ignorance and praised the Creator and was then
put into a deep state of slumber, in which the two parts of him could
become separated.

From the flesh, blood and bone of Adam the Demiurge created the
flesh, blood and bone of this third female and as the animating element
for this new creation he extracted what he identified as the female
essence, which in actuality was the portion carrying the hidden
Awakened Spirit-Flame imprisoned within Adam.

The trapped pneuma became thus transferred into her body and its
divine and holy powers brought her life and made her beautiful.

Adam who when awakened saw this female stand before him could,
in his now fully spiritless state, not do anything but be enamoured
by and attracted to the enspirited flesh standing before him and he
praised his god, the Demiurge.

29

The Demiurge ordered Adam to name his female and Adam named
her Hawwah/Eve.

of Spirit it could

***

Hence Eve became the carrier of the spirit-flame while Adam was left
as a spiritless golem of clay. The spirit within Eve reflected the Fallen
Light of the Unknown and Unmanifested Divinity and gave her the
nimbus and beauty of a goddess.

This divine shining beauty within the darkness of the hylic corpus of
Eve was the Spirit-Light which beckoned the two polar halves of the
highest divine manifestations of the Other Side; Satan and Lilith, and
motivated and caused their intrusion into the confines of the Garden
of Eden.

Because Satan and Lilith felt Love for that imprisoned Spirit they
united portions of their own essences within the Nightside sphere of
Venus and together with the seeds gathered from that sphere their
own shards of Spirit emanated forth through their Shadowless Lights
into the garden of the Demiurge and took seat within the body of the
serpent, which they deemed as the most worthy host for their
manifestation. The two rays of the Black Light of the Other Side shone
thus as One within the Cunning Serpent and that Serpent became the
vehicle for the Awakeners of the Spirit and the Accusers and Adversaries
of the Demiurge.

This manifestation knew and made itself known as Sataninsam, being
the avatar of Samael and Lilith conjoined through the form of the
Double-Faced and Doubly Cunning Serpent.

In order to awaken and liberate the Pneuma within Eve the serpent
Sataninsam/Samaelilith approached her and offered her the Forbidden
Fruit of Knowledge, growing upon a certain mighty tree whose roots
were connected to the source of all Wisdom and whose fruits the
Demiurge had forbidden Adam and Eve to eat from, as the nourishment

1

The Serpent told E^g£|
fruits of the Tree of Ij|
and Restriction, fed in
fBDmised Eve that ifM
would be opened t*s|
difference between tiajfl

Spirit within
granted her the will

Knowledge.

Etc, in her goodDea»rlq
hoped that the
him, like the
there was tittJe <Mj

sHriuunding them

Jdam was at first
fcianse of his own a«f(
faaDy became

•S3

fiie ate first from that 1
fruit added power to ffl|
eyes became
limitations of
gave Adam to eat,;
;e, bot becaiH
knowledge imparted ta
substance. 1H

30

ii female and Adam named

of Spirit it could provide would spell death to his own illusions and
falsities.

inflame while Adam was left
Eve reflected the Fallen
and gave her the

of the hylic corpus of
d the two polar halves of the
few Side: Satan and Lilith, and
■» the confines of the Garden

rtfcat imprisoned Spirit they
■ afcm the Nightside sphere of
from that sphere their
their Shadowless Lights
IA seat within the body of the
worthy host for their
b light of the Other Side shone
If ii that Serpent became the
Accusers and Adversaries

RK-",'

Vknown as Sataninsam, being
through the form of the

it.

within Eve the serpent
offered her the Forbidden
■Main mighty tree whose roots
Wsdom and whose fruits the
; to eat from, as the nourishment

The Serpent told Eve to eat from this Forbidden Tree, instead of the
fruits of the Tree of Life/Lie, which only bore the Fruits of Deception
and Restriction, fed to Adam and Eve by the Demiurge. The Serpent
promised Eve that if she ate from the fruit of knowledge her eyes
would be opened to the truth, she would know divinity and the
difference between that which is good and that which is truly evil.

The Spirit within Eve awakened to the Words of the Serpent and
granted her the will and courage to eat from the Forbidden Tree of
Knowledge.

Eve, in her goodness, told Adam about the instructions of the Serpent
and hoped that the fruits of the Tree also would awaken a Flame
within him, like the one she could feel inside herself, for as Adam was
now there was little difference between him and the rest of the animals
surrounding them within the garden.

Adam was at first reluctant to break the laws of the Demiurge, but
because of his own submissive nature and the will to please Eve he
finally became convinced to also eat from the Tree of Knowledge.

Eve ate first from the Tree and the Divine Light of Truth within its
fruit added power to the Flame of Spirit she had within herself and
her eyes became opened to the imperfections of her own existence,
the limitations of creation and the true nature of the Demiurge. Then
she gave Adam to eat from one of the fruits of that Holy Tree of
Knowledge, but because Adam only possessed a soul and no Spirit the
knowledge imparted to him was of his own nakedness and lack of
spiritual substance. This Knowledge saddened, shamed and angered
Adam.

The Sataninsam, coiled around the Tree, saw all this and knew that
it was good, for where the fruit of knowledge had provided a true
nourishment and awakening the Serpent knew that also other light-
bearing gifts could prevail.

31

Thus the double-faced serpent comforted and lulled Adam to sleep
with its one face, being the one belonging to the Irresistible Lilith,
and with its other face, belonging to the Shining Satan/Samael/Lucifer,
further introduced and seduced Eve to the ways of the Spirit.

Eve Loved the Serpent for the gift it had bestowed upon her and the
Serpent injected its Black Light into her womb. Thus the male spiritual
essence of Satan-Samael and female spiritual essence of Taninsam-
Lilith impregnated Eve with the Acosmic Seed-Fire.

***

the pDemna,

iip
Ae Cause of the U&m
J widul into the Twimi
and return had

The empowerment granted to Eve by the Spiritual Fire and Light
injected into her by the Serpent fully awakened her own pneumatic
essence and through this act of salvific intrusion the Azoth/Spirit-
Element hidden and imprisoned within her hylic shell expanded and
became increased.

As the Fiery Seed of the Serpent germinated within Eve and empowered
her Azoth, the awakened and strengthened Spirit within her became
in essence as a Flame of Black Light, seeking to intermingle itself with
the Fiery Seed, with which it now was fully harmonious, in order to
escape from and shatter the clay-born prisons that it had been
encapsulated within by the ignorant Demiurge.

As the Fiery Serpent-Seed of Light, which in form and essence reflected
the twofoldness of the Cunning Sataninsam, grew within Eve, it came
to immerse the Spirit Flame held within her and because of the
transmutation caused by the Atazothic Empowerment and Spiritual
Addition the egg containing the spiritual flame broke the kelim-vessel
within Eve and spilled over and divided itself into two equal halves.

The Black Spiritual Flames overflowing the shattered and divided vessel
within Eve took the forms of a pair of male and female twins. One
half of the Pneumatic Fire became seated within the male foetus and
the other half placed itself within the female one.

nHJiating spiritual tigfaf-

32

and lulled Adam to sleep
to the Irresistible Lilith,
►Shining Satan/Samael/Lucifer,
fcthe ways of the Spirit.

|*d bestowed upon her and the
i- womb. Thus the male spiritual

essence of Taninsam-
Seed-Fire.

Thus the pneuma, once fallen through and then entrapped by the
Demiurge increased in power, became as a Black Flame of Spirit aligned
to the Cause of the Light of Sitra Ahra and broke its chains by becoming
divided into the Twin Flames of Sataninsam in order to escape its
confines and return back to the Fullness it so much longed for.

The Conjoined Spirits of Satan and Taninsam left at that time the
body of the Serpent that they had inhabited, as their work now was
done, and retracted back to their source in the Nightside. From that
time forward the Serpent became the most blessed and cursed amongst
all the animals and remains as a living symbol of the King and Queen
of Sitra Ahra.

fey tbe Spiritual Fire and Light

her own pneumatic

intrusion the Azoth/Spirit-

ber hylic shell expanded and

***

^-."Ht

within Eve and empowerea
jpeoed Spirit within her became
linking to intermingle itself with
Ik fuDy harmonious, in order to
Horn prisons that it had been
1 Demiurge.

in form and essence reflected
, grew within Eve, it came
in her and because of the

Empowerment and Spiritual
|toal flame broke the kelim-vessel
Mded itself into two equal halves.

■igthe shattered and divided vessel
fir of male and female twins. One
within the male foetus and
the female one.

Adam awakened beneath the Tree of Knowledge, remembered his own
spiritual nakedness and wept, while seeing Eve standing proud and
radiating spiritual light.

The Demiurge heard the cries of Adam and laid eyes on the luminous
Eve and knew that they had eaten from the Forbidden Tree.

The Demiurge became enraged as he in both of their hearts, based
on different reasons, could read contempt for him and his creation,
where he before had read admiration and respect. Where he before
had seen gratification he now could sense a strong yearning for that
Fullness which was before, above and beyond him and his fallen
creation.

He therefore forced both of them to drink from the river of
forgetfulness, which flowed past his accursed Tree of Life/Lie, and
with his own darkness of ignorance he blinded their eyes to that which
they had been made to see.

He banished Adam and the pregnant Eve from his so called Paradisal
Garden and threw them out into the cursed world, which was the

12

33

lowest sphere of his own fallen creation and there sentenced them to
a life of toil, pain, misery and material concerns, so that neither they
nor their descendents would ever have the possibility to discover his
own imperfections and instead would be forced to eternally plead to
him, as the One and True God, for mercy and salvation.

Through this tyrannical and evil deed of the Demiurge humanity
became bound by the Oppressive Chains of Fate, tied to the planets
and the stars guarded by the Cosmic Rulers appointed by the Demiurge
himself.

Thus Adam and Eve went into the dark world of the earthly elements,
forgetful of that which they had come to realise about themselves and
their creator and enslaver.

empowerments grora atf

«4

her being awfl|

been shacfcledM

Awakened Spirit, i4

^Bpoit Through

HgHnfestations of theHflj

But, while the finite senses of Adam and Eve were afflicted by the evil
spell of the Demiurge the twofold Spirit-Power within Eve, which had
elevated her own pneumatic flame, endured in remembrance of the
Truth.

M the moment of t hrift
of the day-born flesh m
tkey remained empowa
within them.

Adam and Eve settled down in the world they now had been condemned
to and there built their new homes. In this world of suffering all was
bitter, malodorous, hostile and unshapely and created to cause nought
but discomfort and distress. Here Adam and Eve, in their forgetful
state, toiled and endured.

***

As time passed the Twins of Sataninsam grew within Eve, whose spirit
now had become strengthened by and integrated into their own, and
at last the moment of their birth drew near. But, already within the
womb of Eve the Twins of Awakened Spirit felt Love and Longing for
each other, as their Divine essences instinctively sought further Union
and Completeness.

Within these unborn twins the longing of the divine aspect, which at

34

there sentenced them to
, so that neither they
possibility to discover his
to eternally plead to
peg and salvation.

the Demiurge humanity

<rf Fate, tied to the planets

ipp ointed by the Demiurge

k^orld of the earthly elements,
tol ealise about themselves and

one point had been the Pearl of Wisdom, for the Nightside force and
the yearning felt by the fractions emanated from the Black Light for
the Return of All to the Fullness of Chaos within Ain became as one
and amplified in intensity and focus, because of the synergetic
empowerments given and received by their merging.

Thus when Eve gave birth to her twins the Spirit Flame of the
Transformed Divine Light, that once had been trapped inside her,
escaped her being and the cosmic destiny that both she and it had
once been shackled to and went forth as one with the Dual Flames
of Awakened Spirit, which burned within the two Children of the
Serpent Through Eve, which in more ways than one reflected through
their essences the Holy Cause of the Twin-Divinity and all the other
manifestations of the Black Light of the Sitra Ahra.

ga Eve were afflicted by the evil
jfr-Power within Eve, which had
^nred in remembrance of the

At the moment of their birth the curse of the world and the limitations
of the clay-born flesh were placed upon their finite aspects, but still
they remained empowered and blessed by the Holy Spirits burning
within them.

they now had been condemned
this world of suffering all was
and created to cause nought
and Eve, in their forgetful

First to exit the womb of Eve was the male child, followed by his
lovely twin sister.

***

grew within Eve, whose spirit
Qtegrated into their own, and
m near. But, already within the
. Spirit felt Love and Longing for
i^sdnctrvery sought further Union

*?-.,.

of the divine aspect, which at

When Eve saw the shining beauty of the two children to whom she
had given birth a suppressed memory stirred within her, because the
light of spirit glowing within and around the twins had not only once
been within herself but also within the Beloved Serpent whom she had
known but had now been made to forget.

As she beheld the appearances of her children and saw that her
offspring, because of their acosmic luminance and beauty, were not
of the nature of the earthly beings she for a moment realised that they
were not of the seed of Adam but instead of an Alien and Divine
Origin, but afflicted by the curse of the Demiurge she could not

M

35

maintain her recollection of the truth.

The male child was named Qayin and the female one was named
Qalmana and through them a light was brought into the dungeon to
which humanity had been condemned.

From the first moment of their coming forth Qayin and Qalmana
sought each other's company and solace, for as two strangers in a
strange world they instinctively felt that they, besides each other,
would have no equals in the world they now had entered into.

As two flames born from the same Bornless Fire they were, and seeing
these marvellous children Eve and Adam rejoiced and for the first
time since their expulsion from the Garden of Eden they felt hopeful
and joyous.

***

Adam and Eve decided therefore to have many other such children
as their two firstborn and only 10 months after the birth of Qayin and
Qalmana they gave birth to another set of twins, again a son and a
daughter.

This time the son actually sired by Adam through Eve was named Abel
and the daughter was named Kelimat.

Contrary to their first twins these children lacked both inner and
outer beauty and they were fully afflicted by the curse laid upon all
of the clay-born, as they lacked Spirit and possessed only lowly animal
souls.

At the moment of their birth it was painfully evident for both Adam
and Eve that their second pair of twins were different to Qayin and
Qalmana and this saddened and enraged both of them, for where a
luminous halo surrounded Qayin and Qalmana there was only the
darkness of matter around and within Abel and Kelimat, the same

QRBttd Qalmawli

36

darkness and spiritlessness that Adam and Eve had for so long seen
in each other.

For in contrast to Qayin and Qalmana, who both were born of the
Fires of Awakening and Awakened Spirit, Abel and Kelimat were born
of clay solely, without any spark of that Deathless and Bornless Spirit
of the Divine.

Fire they were, and seeing
rejoiced and for the first
of Eden they felt hopeful

through Eve was named Abel

•n lacked both inner and
Ibfed by the curse laid upon all
|^d possessed only lowly animal

r evident for both Adam
different to Qayin and
both of them, for where a
Qalmana there was only the
Abel and Kelimat, the same

The disappointment they felt made their hearts cold towards Qayin
and Qalmana and based on spite, jealousy and ignorance they started
to favour Abel and Kelimat, with whom they possessed actual kinship;
instead of the inferiority which they now unconsciously felt whenever
they looked upon their two firstborn.

Thus a division became created between the Spirit Endowed and the
spiritless and different paths became set for each of them upon and
beyond the world they had been condemned to.

***

Qayin and Qalmana remained inseparable as they grew up and for
each passing year they understood more and more that they did not
belong in this world.

Where Qayin went the sterile earth became fertile and green and all
species amongst the green which Qalmana touched became sweetened
and came to carry aspects of her own lovely fragrance, as the mere
presence of their inner spirits quickened, by the way of At-Azothic
addition, the diluted spiritual emanations entrapped within the earth.

Qayin and Qalmana became therefore cultivators of the earth, who
sowed and reaped bountiful harvests, made to grow not by the virtues
of the fate-bound nature but by the unnatural powers of their own
Spirits.

Qayin sowed, ploughed and reaped the fields with the aid of Qalmana,

37

who mainly attended their fruit and flower gardens, and through their
toiling, the light of their spirits, the sweat of their brow and by their
own Blessed Blood, which they from time to time spilled during their
arduous work, did nature, once cursed by the Demiurge, bloom in
sweetness and fragrance.

Qayin and Qalmana developed their arts and elevated their agricultural
work towards the first forms of magic and witchcraft, as they learned
to use the plants empowered by their own sanctitude for exalting
purposes unlawful in the eyes of their own parents and their blind
god.

would ever live and KeHf
and intelligent as he was hi
■seined to be inseparable j

Qmn and Qalmana, wbavi
were repulsed Ipi
der to stay away fronl
other grew for eadrf

They learned to make poisons, wines, medicines, perfumes, tinctures
and incenses, with which they could fortify themselves and also affect
their surroundings. All this they did learn and practice in secret and
under the cover of darkness as they instinctively understood that their
Work and Art was prohibited by the tyrant Creator and by those who
could not understand nor appreciate such prowesses.

They kept their secret workings and powers hidden especially from
Abel and Kelimat, who with the passing of the years had both developed
in nothing but ignorance.

Qayin and Qalmana became also the first tamers of a wild horse,
which they pacified and becharmed with the aid of certain plants that
they harvested at night, and thus Qayin's ploughing of the soil became
even more efficient and their fields flourished.

***

the shepherd laid MM
slothful twin sisttl
their flock teed
hard work of Qavin

order to make his
k by indolence, Abe%l

s taming of the
by brntishly beating

ed to tame and
he managed to a

Abel and Kelimat possessed
by the animals they w

ore of most of

jnst eating and

Abel was as lazy as he was spiritless and Kelimat was as lazy as him,
but also doubly so jealous of Qalmana. Their clay-born natures unified
them and together they leisurely tended the sheep, with which they
had more in common than what they had with Qayin and Qalmana.

Abel lusted for Qalmana who was the most beautiful woman that

""M'Biiiiini hr they hnngc—

burning insider
himself once ha#|

38

gardens, and through their

of their brow and by their

to time spilled during their

the Demiurge, bloom in

would ever live and Kelimat lusted for Qayin, who was as powerful
and intelligent as he was beautiful and they despised the fact that they
seemed to be inseparable and only happy in each other's company.

Qayin and Qalmana, who always sensed the invasive glances of their
siblings, were repulsed by their ways and did everything they could
in order to stay away from them and in their seclusion their love for
each other grew for each passing day and night.

***

jMfeedkines, perfumes, tinctures
Ktify themselves and also affect
and practice in secret and
,-ery understood that their
Creator and by those who

fiist tamers of a wild horse,
the aid of certain plants that
jm's ploughing of the soil became
l£Darished.

most beautiful woman that

Abel the shepherd laid in the grass all the days, accompanied by his
equally slothful twin sister Kelimat, and they often did nothing but
watch their flock feed on the green of the earth, made bountiful by
the hard work of Qayin and Qalmana.

In order to make his work even gentler on himself and motivated
purely by indolence, Abel, who had become inspired by Qayin and
Qalmana's taming of the horse, also succeeded in trapping a wild dog
and by brutishly beating this dog into submission and starving it he
managed to tame and train it to become the first herding dog, and
thus he managed to avoid even more of the laborious tasks that he
so despised.

Abel and Kelimat possessed not much more skills than those owned
by the animals they watched over and the white herding dog that
took care of most of their chores and they had no other ambitions
than just eating and sleeping and were felicitous in their spiritless
ignorance.

But, still they did lust for their beauteous siblings and their animalistic
passions for them grew with each passing season.

Unconsciously they hungered not for the flesh of their siblings but for
the flames burning inside of them, this reflecting the hunger the
Demiurge himself once had felt before luring the Pearl of Awakened

39

Spirit to fall into his own darkness.

Unknowing of the Divine Spirit their lust translated into the lowly
longings of the animals, as those born from clay can never comprehend
the Glory of the Spirit and because of their base natures cannot ever
relate to anything more than the appearance, instead of the essence
hidden within or beyond such illusory and finite forms.

Qalmana who was endowed with the sensual aura of her true mother
Lilith and the beauty of the Blackened Pearl of Wisdom had unwillingly
mesmerized Abel, but also Adam himself, who in secret lusted after,
what he thought to be, his own daughter.

In similar fashion did Kelimat yearn for Qayin, who possessed the
grace of both the Awakened Spirit and that of his own true father,
the Lord of the Black Light, and wanted nothing more than to mate
with him in similar manner as how the animals copulated with each
other.

Thus it came so to pass that Kelimat and Abel expressed their longings
for Qayin and Qalmana to their parents and asked them to be allowed
to unite with them in the same way that they themselves had been
united by the Demiurge.

that her will was to instm
connected even before

But, Adam, who himself mi
and who had for many yem
his God for guidance and tm
like himself also was j<
that he himself did not

Adam declared thus that A
Kelimat was forced to
possibility to finally

-i

This decision made Abel
and Qalmana with a great
who sought to separate

999

Adam told his children thatfl
their God and creator
against the law of the Ons 1
address the creator direcdpi
and not only Adam's will and
many Kelimat and Abel.

This solaced not the two III
strong aversion towards tfce

Qayin who was disgusted by the very sight of the spiritless Kelimat
and Qalmana who was even more so repulsed by the courtship of the
sheep smelling golem, the clay-born Abel, became both horrified when
approached about this subject of marriage by their earthly parents.

Abel and Kelimat on the ol
creator would listen to them
Qalmana, who had never al
creator, and they pngn
and their own will upon

As Qayin always had wanted to marry his own sister Qalmana, in
order to unite his inner flame with the flame that burned inside of
her, he asked to be allowed to wed her instead and strongly refused
to have anything to do with the foul Kelimat. In similar fashion did
Qalmana also reject the idea of marriage with Abel and told her parents

Prayers of Abel and

40

translated into the lowly
dav can never comprehend
natures cannot ever
. instead of the essence
Kflftd finite forms.

aora of her true mother

fetol of Wisdom had unwillingly

who in secret lusted after,

0m Qayin. who possessed the
that of his own true father,
nothing more than to mate
|p animals copulated with each

fc ;, y

Wk Abel expressed their longings
tend asked them to be allowed
r^ot tbey themselves had been

that her will was to instead marry Qayin, to whom she had been
connected even before birth.

But, Adam, who himself secretly lusted after the beautiful Qalmana
and who had for many years felt jealousy towards Qayin, prayed to
his God for guidance and received the signs he wished for, as his God
like himself also was jealous of the Light within Qayin and Qalmana,
that he himself did not possess.

Adam declared thus that Abel indeed had to marry Qalmana and
Kelimat was forced to marry Qayin, as he in this marriage saw the
possibility to finally separate Qalmana from her protective twin brother.

This decision made Abel and Kelimat very happy and filled both Qayin
and Qalmana with a great sadness, anger and hatred towards all those
who sought to separate them from each other.

Adam told his children that this marriage was the will of the Demiurge,
their God and creator and that Qayin and Qalmana could not go
against the law of the One True God. He told them that they could
address the creator directly themselves and see that it indeed was His
and not only Adam's will and decision that Qayin and Qalmana should
marry Kelimat and Abel.

i ! :

*i..

P&:

<&.*

of the spiritless Kelimat
tarpolsed by the courtship of the
ftbel became both horrified when

by their earthly parents.

tor? his own sister Qalmana, in
Ac flame that burned inside of
ta instead and strongly refused
§ Kelimat. In similar fashion did
Ige with Abel and told her parents

This solaced not the two fire-born siblings, who instinctively felt a
strong aversion towards the god of their clay-born family.

Abel and Kelimat on the other hand rejoiced and knew that their
creator would listen to their prayers and not to those of Qayin and
Qalmana, who had never shown any real devotion or fear towards
their creator, and they prayed to their god and asked him to impose
his and their own will upon the malcontent Qayin and Qalmana.

***

The Prayers of Abel and Kelimat were heard by their god and it came

41

so to pass that the Demiurge summoned Qayin and Abel and asked
them both to present their case before him.

Abel who was used to beg and to be submissive before the creator
asked for Qalmana's hand in marriage and told the Demiurge that he
just wanted to follow the will of god and obey his commandments.
By the fawning and supplications of Abel the creator became much
pleased.

It became Qayin's turn to present his case and Qayin who was without
any genuine respect or devotion towards the god of Adam demanded
that he who had been connected to Qalmana already inside the
womb of Eve should be allowed to marry her and that Abel instead
should take his own twin sister as wife, for if they were not meant
to be together in life why had they been so in Eve's womb and by
birth?

Qayin explained how Abel repulsed Qalmana and how he himself
found Kelimat distasteful and charmless. He explained that Qalmana
shared his own passions and worked side by side with him in the
Fields of Harvest, while Kelimat did not have anything in common
with him and knew nothing about his Craft.

The uncompromising stance of Qayin infuriated the Demiurge, who
could see why his faithful creature Abel lusted after the light and
beauty of Qalmana, instead of the dull clay of Kelimat, for the Demiurge
himself lusted for the Acosmic Light and beauty of Qalmana and felt
jealousy because of the love between Qayin and his twin sister.

He therefore told Qayin to keep silent and then demanded of both
Qayin and Abel that they should first bring suitable and worthy
offerings to him and he would based upon their show of devotion
decide his verdict, but in truth his mind was already made up and he
had no other intention than to deliberately separate the insolent Qayin
from his beloved twin sister Qalmana.

Abel rejoiced and brought to the altar of his god the firstborn amongst
his flock of sheep and slit its throat on the altar of the bloodthirsty

Demiurge and pro c eed
as a burnt offering tiHl
rfAbd rose up toward^
who became much plei

ft became Qayin's

amid already feel wnj
court would nfl
field's
fririts of the earlh4|
jakxis god who #1
with whom h#l
he had been born attorn

"*-■■ -i

tyrant demiurge

sphere of the Chit!

the creator 4U

riie burnt o fl faj

feroorof AbdaM

would be

• ■■*

;■'* ■

Mfc»i

*■ 3i£i

n

illicit - >

the
and told

Til

whose blood aft
both Abel aari'
this world wi

of his god w
answered thi

i

42

hi Qayin and Abel and asked

e before the creator
told the Demiurge that he
obey his commandments.
IrI the creator became much

b*?*

■Band Qayin who was without
)ftte god of Adam demanded
iQahnana already inside the
ny ber and that Abel instead
fe, for if they were not meant
in Eve's womb and by

and how he himself
It. He explained that Qalmana
by side with him in the
have anything in common

the Demiurge, who
tasted after the light and
Kehmat, for the Demiurge
beauty of Qalmana and felt
and his twin sister.

It and then demanded of both
felt bring suitable and worthy
n their show of devotion
already made up and he
separate the insolent Qayin

if his god the firstborn amongst
lea die altar of the bloodthirsty

Demiurge and proceeded by giving the fat of the animal to the fire
as a burnt offering to that tyrannical god. The smoke of the sacrifice
of Abel rose up towards the heaven and was accepted by the Demiurge,
who became much pleased by the offering of Abel.

It became Qayin's turn to bring offering to the Demiurge and Qayin
could already feel within his heart to whose favour the demiurge's
unjust court would rule. Saddened and angered he gathered a share
of his field's harvest and brought them to the sacrificial pyre. He gave
the fruits of the earth to the flames and silently cursed both Abel and
his jealous god who wanted to separate him from Qalmana, the only
person with whom he felt true familiarity in this strange world that
he had been born into.

The tyrant demiurge became greatly offended by the offering of Qayin
whose smoke descended towards the earth instead of lifting up towards
the sphere of the Chief Archon in the heaven.

Angered the creator declared that he accepted Abel's offering but
rejected the burnt offering of Qayin. He stated that he would decree
in the favour of Abel and that Qayin and Qalmana had to be separated.
Qalmana would be forced to marry Abel and Qayin would be forced
to marry Kelimat.

RKK

Hearing the judgment of his god Abel rejoiced and laughed in the face
of Qayin and told him that their god was truly great, loving and just.

Qayin whose blood now truly boiled because of the anger he felt
towards both Abel and the Demiurge told Abel that it was his own
view that this world was not created with divine love and that it was
not arranged in keeping with people's good deeds. He told Abel that
the justice of his god was corrupted and his love false. To this Abel
boastfully answered that the world indeed was created with divine
love and was altogether arranged in keeping with people's good deeds.

43

He told Qayin that it was because his own deeds and work always had
been better than Qayin's that his sacrifice had been accepted with
favour and Qayin's had not.

At that moment the fire of Sataninsam blazed up and raged within
Qayin and he could hear his own true parents' voiceless whispers
resonate within his whole being.

He ran to his beloved sister Qalmana, who was already in tears when
he arrived back to their home, as she through the bounds of Fiery
Blood already knew what the tyrant god had decreed. Through the
anger of Qayin that she had felt within herself she already knew what
the Chief Archon had sentenced them to. That which affected Qayin
also marked Qalmana, as the two were in Spirit as One, kept apart
only by the limitations of finite clay.

Their anger and sadness became multiplied by the sight of the laughing
and rejoicing Abel and Kelimat, who vauntingly celebrated the edict
of their god.

It was first then that the hissing whispers of the Serpent within the
minds of Qayin and Qalmana became a loud and clear voice, giving
them counsel and making their burning anger turn into the cold lust
for a just and murderous vengeance.

The Serpent advised them to use their enemies' weaknesses against
themselves and to lure them to the places where they had conducted
all their other hidden work, in order to eliminate the faulty creatures
of the Half-Maker.

Qayin and Qalmana, guided by the Tongue of the Serpent, decided
thus to lead the worthless Abel and Kelimat to their ruin, and in a
manner similar to the spilling of animal blood which had satisfied the
Demiurge, now satisfy their own divine parents, dwelling on the Other
Side, with the shedding of the blood of their detested siblings.

***

iL.#

went to Abcfci
Tin nihil ii iliMqj
told bam that step!
judgment of the
that she had
always had been
of her attraction M

wudj> of the lopri^j
•AbcL who beamm
that bis lust fq
VBderstand that she hn
been afraid of the a

:■ .*.-]

told Abel m§
aiiyniore iikIm
dmnnre that
should go there

***

He qntefal Abel wasN
the fragrance and hi
the fieJd so

-*!•-

Q ahnana sncceeii
who at that til
to present to faatf

and thus as i

ft*?™

44

and work always had
had been accepted with

is-.-

tanzeu up and raged within
(^parents' voiceless whispers

Ik:*

fm was already in tears when

Plough the bounds of Fiery

pi lad decreed. Through the

she already knew what

That which affected Qayin

tm Spirit as One, kept apart

|W hy the sight of the laughing
igh- celebrated the edict

mr-

~:»

of the Serpent within the
and clear voice, giving
anger turn into the cold lust

" weaknesses against
where thev had conducted
minate the faulty creatures

&■'>*:■

"ft*"

of the Serpent, decided
t to their ruin, and in a
#bk>od which had satisfied the
Hpiients, dwelling on the Other
Iflf their detested siblings.

It was so agreed upon that Qayin would lure Kelimat and Qalmana
would lure Abel to their chosen places of execution and sacrifice,
which in Kelimat's case was the Rose Garden of Qalmana and in
Abel's case Qayin's Field of Harvest.

Anointed with perfumes and oils of seduction and enchantment
Qalmana went to Abel, when he as usual was resting in the shadow
of a tree, while watching his white herding dog do his own work, and
she told him that she now had changed her mind and could see that
the judgment of the creator indeed had been just and wise. She told
him that she had secretly prayed to the creator for this judgment, as
she always had been attracted to him, but had not dared to show any
sign of her attraction because of her fear for Qayin's jealousy.

The words of the lovely Qalmana fully beguiled the unintelligent and
vain Abel, who became joyous, and he told her that he always had
known that his lust for her had been mutual, but that he could
understand that she had feared Qayin's wrath, as he himself always
had been afraid of the strength and strange power that he seemed to
possess.

Qalmana told Abel that she longed for him so much that she could
not wait anymore and as Qayin had become so enraged by the sentence
of the demiurge that he had fully abandoned all his work in the field
they should go there and in the fields where Qayin for so long had
toiled unite as man and wife.

The spiteful Abel was delighted when he heard this plan and becharmed
by the fragrance and beauty of Qalmana he agreed that they should
go into the field so that he could know her as a wife.

Thus Qalmana succeeded to lure Abel away from his flock and from
Kelimat, who at that time had been to the altar of the demiurge in
order to present to him offerings of thanksgiving, to praise his good
judgment, and thus as a sheep Abel became led to slaughter.

***

45

When they approached the field Qalmana ran jestingly into the long
and tall rows of wheat and enticed Abel to follow her in where no
prying eyes could see them.

Abel who could not think clearly because of the enticements of the
lovely Qalmana ran blindly into the field, where Qayin waited for him,
armed with his harvesting tool.

When Abel came to that beforehand chosen spot, at the crossroads
hidden in-between the tall rows of wheat, he saw the brother of
Qalmana waiting for him and as he realised that he had been deceived
he became overwhelmed by a crippling fear.

Qayin who saw the terror in the eyes of the one who wanted to violate
his beloved felt nothing but contempt and urged on by the hissing of
the Serpent, echoing forth from within his own spirit, he cut down
Abel, with three strikes, as if he was nothing but a shaft of wheat to
be harvested, and with the third blow he severed his head from his
body.

As the blood of Abel was splattered over the field and upon the ground,
the gates within and without leading to the Other Side became opened
and both Qayin and Qalmana became fully awakened to the Cause of
the Black Light and to their own Spirit-Selves.

As the blood of the true firstborn lamb from the flock of Adam was
spilled upon the crossroads, the earth itself opened up and the forces
of the Nightside Earth intersected with the Dayside Earth of Malkuth.
Through the liminal point thus established, because of the event of
spiritual awakening, transgression and the first sacrifice of clay-born
human life, for the sake of freedom, liberation and spiritual unification,
the Light of the Other Side could shine into the dark realm of the
Demiurge and new seeds from the fields and gardens of the Sitra Ahra
could be sown into the now blood-moistened soil of this world.

As the blood of Abel flowed downwards into the open jaw of Sheol
the Light spewing out of it caused an Increase of Azoth wherever
Qayin and Qalmana before had toiled and in whatever they before had

for, and they all beq
r, blessed, empon
strengthening of the tracen
by the intrusion of the 4
into the world.

' ;ti

Ail that became so bteaai
thus to the
their unfated

the open
Ahn tile true voices that li
Serpent could now be I
what they had done wag
true insight about fhfe
it championed-

so granted ari
from all others. Eji
Mark of the Venusian Em
the Mark of the Redda
than as the One Manta
mirrored in hen»a
■■ i In ids with the Invi^ifcj
of fire from those

j

Qayin and Qalmana knew
of the Rays of light m\
sphere from
had gathered
the corpse of Abel in o|
|ki»02!tad scratched 4
of bloodied wheat wj
Qayin the Planter,

46

ran jestingly into the long
jd to follow her in where no

of the enticements of the
fc where Qayin waited for him,

spot, at the crossroads
he saw the brother of
j^sd that he had been deceived

I tke one who wanted to violate
pad urged on by the hissing of
whas own spirit, he cut down
jppttng but a shaft of wheat to
yk* severed his head from his

and upon the ground,
Other Side became opened
awakened to the Cause of

|fc irum die flock of Adam was
Jpctf opened up and the forces
|Ae Dayside Earth of Malkuth.
because of the event of
first sacrifice of clay-born
and spiritual unification,
ppe into the dark realm of the
gardens of the Sitra Ahra
soil of this world.

into the open jaw of Sheol
increase of Azoth wherever
in whatever they before had

cared for, and they all became, through the addition of their spirit-
power, blessed, empowered and/or awakened, either by the
strengthening of the traces of the diluted spirit already there present
or by the intrusion of the emanations of the Nightside Garden, now
sown into the world.

All that became so blessed within and through the Field of Blood
awoke thus to the Cause of Qayin and Qalmana and became bound
to serve their unfated destinies.

Through the open pathways between this cursed earth and the Sitra
Ahra the true voices that before had been masked by the Hissing of
the Serpent could now be heard and both Qayin and Qalmana knew
that what they had done was good, as they illuminated and empowered
gained true insight about the Other Side and the transcendental divinity
that it championed.

By the wisdom so granted and obtained they both became marked and
set aside from all others. By the grace of Satan and Lilith they received
the Mark of the Venusian Emerald Point, the Mark of the Black Serpent
and the Mark of the Reddened Sickle. These three marks were given
to them as the One Mark of Qayin and Qalmana, as his marking
became mirrored in hers, and that Mark became branded on their
foreheads with the Invisible Fire of Spirit, to forever separate all those
born of fire from those solely born of clay.

***

Qayin and Qalmana knew not what to do with the corpse of Abel, but
one of the Rays of Light from the Other Side, emanating from the
Venusian sphere from which Satan and Lilith first, for the sake of
Love, had gathered essence, entered into a raven who had sat down
upon the corpse of Abel in order to feast upon his flesh, and the raven
thus possessed scratched the earth and buried with its beak some
kernels of bloodied wheat which were scattered close to the corpse of
Abel. Qayin the Planter, Harvester and now the First Murderer,

47

beholding that Raven of Death became inspired to sow the First Dead
into the ground, in ways similar to how he always had sown the seeds
into his tilled fields.

Qayin dragged the body of Abel, while Qalmana carried his severed
head, to the centre of the crossroads and there with a shovel Qayin
dug the first grave and into that hole he placed the body and the head
of Abel, and the First Tiller, Harvester and Killer now became also
the First Gravedigger and thus the First Place of the Skull became
established, by the three cutting blows delivered by First Harvester,
and the Black Cross became also so stationed upon and through that
burial mound.

The Akeldama led thus to the Gulgaltha and the Gulgaltha to the
Akeldama, through the Black Crossing of life by the death instigated
by the Nightside Impulses of the Spirit, and the earth first watered
with blood now also became fed with the flesh and bones of the first
dead human and thus all the places of the skulls and all crossroads
of death came to fall under the dominion of the first establisher of
the grave.

Qayin stood so triumphant over the tumulus of his wretched foe and
from that night on all the dead would forever be under his heals.

***

w»

Qayin went to her and toldJ|
had told Abel and added
know her as his wife,
should not unite in ■imflaai
both the Creator and their fj
Qalmana had seduced AbcaJ
consummate their own um4
the lovely fragrances of aj
consummation. * ,|

Kelimat who had always kal
so enchanted could not bdaj
down on her knees in ordoj
Id Mess her so. . :

then agreed and jovaaal
slaughter.

*

•*.«3

Qalmana who had learned ■
sowing had dug a grave by tai
bush, which had the
ce, which they all

W-

As the deed was done Qalmana told Qayin that it now was Kelimat's
turn to reap the bitter harvest of that which she had sown and according
to what they earlier had conspired she washed the blood from Qayin
and anointed him with her oils and perfumes of seduction and
becharming.

Qalmana hid inside her own divinely fragrant and lovely rose-garden,
armed with her pruning sickle, while Qayin went to Kelimat, who had
started to look for her brother Abel, as she did not want to perform
the toilsome work of bringing in their flock without his aid.

As Qayin and Kelimat apfarq
lost Eden, he led her J
Kelimat saw her

she could turn
forced her in under the I
throat with her sickle, ami

■■i

and Kelimat slaughter!

n

As the blood of Kelimat ajfl

48

to sow the First Dead
fealwavs had sown the seeds

frriminn carried his severed
£ there with a shovel Qayin
the body and the head
Killer now became also
j^Flace of the Skull became
i tHvc red by First Harvester,
upon and through that

!• and the Gulgaltha to the
If -fife by the death instigated
^and the earth first watered
I* flesh and bones of the first
|Hhe skulls and all crossroads
of the first establisher of

Qayin went to her and told her a story similar to what Qalmana earlier
had told Abel and added that as Abel already had taken Qalmana to
know her as his wife, there was no reason for why the two of them
should not unite in similar fashion, in accordance to the decree of
both the Creator and their father Adam. He also told her that because
Qalmana had seduced Abel inside his own field of harvest they should
consummate their own union in the rose-garden of Qalmana, where
the lovely fragrances of all her flowers would elevate their act of
consummation.

Kelimat who had always been enamoured by Qayin and now doubly
so enchanted could not believe her own ears and in rapturous joy fell
down on her knees in order to give praise to her god, who had deemed
to bless her so.

She then agreed and joyously followed Qayin into the garden of her
own slaughter.

***

of his wretched foe and
be under his heals.

Qalmana who had learned well their new ways of cutting down and
sowing had dug a grave by the roots and under the shade of her largest
rose bush, which had the most beautiful white flowers, with the loveliest
fragrance, which they all had obtained from her own breath's sweet
redolence.

that it now was Kelimat's
tfkshe had sown and according
Dpsbed the blood from Qayin
fc gpei fu mes of seduction and

Ipnnt and lovely rose-garden,
lybi went to Kelimat, who had
did not want to perform
without his aid.

As Qayin and Kelimat approached the Garden, more paradisal than
that lost Eden, he led her to where Qalmana was waiting and in
terror Kelimat saw her sickle-bearing rival standing before her.

Before she could turn around and escape Qalmana reached for her
and forced her in under the shadow of the rose and there quickly slit
her throat with her sickle, in a way similar to how she often had seen
Abel and Kelimat slaughter their sheep.

As the blood of Kelimat splattered the white roses and the other

49

flowers of the garden red and gushed over the ground and into the
grave already prepared for her, the earth shook once again and the
jaws of the underworld opened within that grave in order to receive
this second offering. The Black Light shone anew and the seeds of the
Nightside were again scattered into the world in order to cause
empowerment of the divine essence, wherever they could take hold,
and the garden of Qalmana, containing all the most wonderful flowers
cultivated by her own lovely hands and by the unnatural power of her
Spirit, became awakened to the Cause of Sitra Ahra.

Kelimat's lifeless corpse was thrown into her grave, underneath the
rose and by the power of the spirit of Qalmana and the awakened
divine power and installed spirit of the rose the Second Grave and the
Hidden Place of the Skull became so established and Qalmana became
thus the Lady of Gulgaltha, as her sowing of the corpse made her
achievements equal to her beloved Qayin.

By this second sacrifice of Adamite sheep the covenant between the
Nightside, the Holy Bloodline of Qayin and Qalmana and all the
elements enspirited and all the spirits awakened by their deeds became
sealed, for their murders were motivated by nought but the Love of
Spirit for Spirit and the rejection of its oppression, separation, isolation
and desecration by the lowly Hylic elements and impulses of this
world.

most enraged,
sentence passed upon
of transgression. 1*4

■%,',

—onioned Qayin and
bat as Qayin
crime of fratricide tltf)
Qayin that the voice «fg
and that he knew m

• w&m

Qayin stood before Hi
to confess to aapq
good and forced by

Li

I O m I

***

Demiurge con t em]
Qayin filled him witik
because of his in
both Qayin and Qri
without the consents

cnrse upon them wasta
had tilled would no J
■othing but poison
all wither before ner j
presence. He also
rootless in this
laws and bv all the fig

It came thus to pass that the absence of Abel and Kelimat became
known to Adam and Eve and when they could not find their children,
and when they could not get any aid in finding them from Qayin and
Qalmana, they turned to the Demiurge and prayed to him to help
them find their missing children.

The Demiurge could not discover that which was buried hidden beneath
the rose bush, but he could detect the grave of Abel and seeing the,
by him, unfated death which had befallen his faithful creature he

the Mind Demiurge, In
or understand was ■
empowered asd
now held aspects |
and Qalmana.

i:t:« 1

the cnrse of

to their own wiQs, a
thevhad been
of Spirit within

U< 1

U -

50

the ground and into the
shook once again and the
ive in order to receive
anew and the seeds of the
world in order to cause
t they could take hold,
most wonderful flowers
unnatural power of her
Sftra Ahra.

grave, underneath the
mBlmana and the awakened
the Second Grave and the
jftfished and Qalmana became
tofag of the corpse made her

h

the covenant between the
In and Qalmana and all the
-tened by their deeds became
led by nought but the Love of
n, separation, isolation
its and impulses of this

became most enraged, because he understood that Qayin must, because
of the sentence passed upon him, have committed this most unlawful
act of transgression.

He summoned Qayin and inquired about the whereabouts of his missing
siblings, but as Qayin denied any knowledge and refused to confess
to his crime of fratricide the Demiurge became even more furious and
told Qayin that the voice of Abel's blood had cried unto him from the
ground and that he knew what he had done.

Still Qayin stood before the creator unrepentant and without any
intention to confess to any wrongdoing, as what he had done was just
and good and forced by necessity.

The Demiurge contemplated to utterly destroy Qayin, but something
within Qayin filled him with fear, but also with longing for that which
he himself because of his foolishness had lost, and instead he decided
to curse both Qayin and Qalmana, for he knew that the one had not
acted without the consent and support of the other.

His curse upon them was twofold; and he told them that the ground
Qayin had tilled would no longer yield their fruits to him and offer
him nothing but poison and thorns and that the flowers of Qalmana
would all wither before her and emit nothing but the stench of death
in her presence. He also cursed them to become fugitives and
wanderers, rootless in this world, and ever opposed by all those faithful
to his laws and by all the forces of the natural order of his creation.

Hal Abel and Kelimat became
IfCookl not find their children,
■finding them from Qayin and
fe and prayed to him to help

^■*-

was buried hidden beneath
of Abel and seeing the,
n his faithful creature he

What the blind Demiurge, because of his own lack of spirit, could not
know or understand was that the ground and the plants blessed,
awakened, empowered and enspirited by the deeds of Qayin and
Qalmana, now held aspects beyond his dominion, all owing allegiance
to Qayin and Qalmana.

As for the curse of wandering and banishment, that was also nothing
adverse to their own wills, as they knew that they did not belong to
where they had been bound to live and that because of the awakened
flames of Spirit within themselves they knew that they must find the

51

hidden paths to power, wisdom and liberation.

As to sign them cursed and exiled he crowned both Qayin and Qalmana
with thorns, which they accepted with pride instead of shame, for they
knew that which the demiurge himself was ignorant of and as the King
and Queen of Harvest and as Sovereigns of All the Black In Green,
they rejoiced in their coronation, which became an outward
manifestation of the Mark of Spiritual Fire, which they already bore.

The Demiurge seeing the two unrepentant before him and sensing
their contempt also gave them as an oath that as the Sowers, Reapers
and Bringers of Unlawful Death they would never find peace nor
escape from the sufferings of life and that none of his own faithful
creatures would ever grant them acquittance from the shackles of life,
for such a deed would be avenged sevenfold.

Cursed and exiled to eternal wandering, opposing and opposed by all
the binding forces of nature, Qayin and Qalmana turned their backs
to the creator and left his presence to traverse the Path of Thorns,
towards east of Eden.

Hkfle crossing the Rtffcgj
blood from their than
decrees of the Devi
flowers from the hyfic
and blossoms of ll
without and so

Through their w

land of Nod (Eretifl

(loaded to settk dfe

bright and as dcfil

the Red Sea and tb

of Night, had

***

In absence of their dead and their exiled children Adam once again
made Eve pregnant and she birthed a new son and later a daughter,
which became as replacements for Abel and Kelimat, and thorough
this son, Seth, and his sister, Azura, the Adamite Bloodline of Clay
was spread upon the earth, in accordance with the Demiurge's will.

***

As Qayin and Qalmana left the enclosure of their former homes they
felt as if they were leaving a prison in which they had suffered since
birth and instead of tears of sorrow and regret they shed tears of joy,

52

for even in exile and cursed by the tyrant Demiurge they were as
happy as they could be, as long as they were together.

before him and sensing
gfrat as the Sowers, Reapers
JMMld never find peace nor
none of his own faithful
from the shackles of life,

\ -f- ■

and opposed by all

fflrfmnn? turned their backs

the Path of Thorns,

While crossing the Path of Thorns their tears of joy, their sweat and
the blood from their thorn pierced flesh made nature itself to disobey
the decrees of the Demiurge and while not yielding any good fruits
or flowers from the hylic side of nature they did harvest all the good
fruits and blossoms of the Spirit, which they had awakened within
and without, and so their Sorcerous Arts became perfected and they
flourished in powers unnatural.

Through their wandering and guided by their spirits they so came to
that Land of Nod (Eretz-Nod), located on the East of Eden and there
they decided to settle down, as they there could feel the presence of
a Spirit bright and as defiant as their own, for close to their settlement
was the Red Sea and the caves to which that First Woman, upon
Winds of Night, had escaped and taken refuge in.

To settle down despite the Demiurge's curse of rootlessness was another
offence against his ruling and an unnatural act in itself, but as Qayin
and Qalmana had grown in strength of Spirit during their wanderings
and because of the conscious contact that they now had with their true
parents on the Other Side, they contumaciously chose to offend that
false and blind god of their human parents.

There, in the Land of Nod, Qayin knew Qalmana as a wife and sowed
his Fiery Seeds within her fertile womb and she conceived and bore
the Firstborn Son of the Awakened Twin-Flame of Spirit and that son
was named Enoch.

their former homes they

thev had suffered since

they shed tears of joy,

Qayin cultivated the land and Qalmana aided in his work and once
again established her gardens, and thus the earth tilled and the seeds
sown in defiance of the Demiurge's will flourished by the grace and
power of the Black Light shining into his creation, through the living
Spirits of Qayin and Qalmana and now their son Enoch, into whom
an emanation of their unified Spirit-Flames had become seated.

Around their fields and gardens Qayin and Qalmana built, as the

53

world's first truly Free Masons, a city and they named it after their
beloved Enoch, as both their son and their new city were a testament
of the falsity of the Demiurge's omnipotence, as he now could not
even rule his own creation or control the enspirited aspects of nature.

trace of thedHUi
of Darkness' toll

Dhine Flame W

•ss

***

i

-J

As kings and queens Qayin and Qalmana crowned themselves with
Gold, while still retaining their Crowns of Thorns, in defiance of the
judgment of the demiurge and in pride of their own Unlawful Becoming,
Exile and Rise to Power and by their second coronation Antinomian
Autonomy and Worldly Sovereignty were achieved.

was during this time, I
own Fiery Line of M
upon the heads of
bat by the expansnw.4

their day v
the Hak) of their

the Black Light.

.-, &. i

***

Within the city of Enoch their Fiery Bloodline flourished and spread
in order to champion the cause of the Black Light, by negating the
ways of the Creator and by the development and mastery of all manners
of forbidden Arts and sciences, thus elevating mankind far beyond where
they by the Demiurge had been destined to be kept in blind meekness.

Br this Third Crowning m
achievements and tib
within them throw,
the shells of life, taw/*
;) and pour back i
and Lilrth first havjg
take throne and «
lxFve, to make their Tm

tii"':

I:

■

»■

I:

I?

k

In time the seven generations of Qayin and Qalmana became the true
rulers of the earth, opposing the ignorant ways of the Adamite race
whenever they would come into contact with it.

Through their antinomian ways and growing power within the world
they even came to cause other aspects of the creation to join their
rebellion against the diluter and enslaver of the Spirit and new pathways
and gates to the Other Side became so opened all across the world.

i •.' • f

the begetters of
house of the
in Spirit, their sodba
still would walk the H
ne through thoawJ
ng gifts, as they a|
the same Marks of Hq
had. --.

riiU:

6.

Is

Thus the natural order of the world became disturbed by the invading
and expanding Light of the Other Side and the seeds of the Tree of
Death sown into the earth of the Demiurge gave forth the fruits of
enspiritment and forbidden knowledge to all that possessed a strong

the Bringers of

and Death,
came to embody tip

54

%

Hi they named it after their
£r new city were a testament
Hence, as he now could not
f easpirited aspects of nature.

enough trace of the divine Spirit within themselves and brought the
"Terror of Darkness" to those blind to the Light of Spirit and lacking
the Divine Flame Within.

***

hm crowned themselves with
■rf Thorns, in defiance of the
Ikeir own Unlawful Becoming,
iJEmd coronation Antinomian
toe achieved.

It was during this time, having lived for seven long generations of
their own Fiery Line of Blood, that the Third Crown of Power was
placed upon the heads of Qayin and Qalmana, not by the hands of
man but by the expansion and ascension of their own powers of Spirit,
breaking their clay vessels and granting them the Crown of Apotheosis,
being the Halo of their Inner Flames turned into the Coronating Fires
of the Black Light.

iMdhne flourished and spread
light, by negating the
and mastery of all manners
mankind far beyond where
kept in blind meekness.

Qalmana became the true
of the Adamite race
with it.

By this Third Crowning, and because of the openings created by their
own achievements and their Increasing of the Spiritual Power once
bound within them through the emanation of their divine essences
into the shells of life, they could finally transcend their Vessels of Clay
(Kelims) and pour back into the sphere on the Other Side, where
Satan and Lilith first had gathered their Seeds of Spirit, and there in
fullness take throne and within that sphere of Nightside Venus unite
in Love, to make their Twin-Flame burn again as One.

While the begetters of the Bloodline of Fire, which would burn the
prison house of the Demiurge from within, transcended to that Other
Side in Spirit, their souls remained as a link between them and those
that still would walk the Paths of Nod and the opposition could thus
continue through those who would carry their awakening and
enspiriting gifts, as they all would until the time of the Final Union
bear the same Marks of Blessing and the Brands of the Exiled, as they
themselves had.

disturbed by the invading
the seeds of the Tree of
;e gave forth the fruits of
all that possessed a strong

Thus the Bringers of Death became the breakers of the chains of
cosmic Life and Death, as defined by the Creator of this world, and
they came to embody the Sinistral Path towards liberation and
transcendence.

55

Even from the Other Side the Twin-Flames of Sataninsam, now Unified
and Made Whole, continued to guide and bless its remaining divisions
on earth, for the sake of the liberation of all of the Divinity Fallen
through the Demiurge.

***

So powerful and wondrous became the generations of Qayin and
Qalmana upon the earth that even the angelic order of the Grigori,
assigned by the Demiurge to the task of Watching and Warding the
human race, became enchanted by their ways and the diluted and
entrapped Divine Spirit within these Sons of God stirred, awakened
and came to long for a separation from the binding order of the
creator and for a unification with the Spirit that burnt so bright and
strong within the Daughters of the Fiery Bloodline of Sataninsam,
manifested through the side of Qayin and Qalmana.

The Watchers awakened so by their Love for the Spirits of those
beautiful daughters of Qayin and Qalmana, headed by one amongst
them called Naamah (the Pleasant One), as her beauty, power and
grace was from the very Mother of their Bloodline, and 200 of those
Watchers broke free from their chains, which had bound them to their
stations amongst the stars of the heavens, and they descended, like
falling stars from the heaven, in order to join with the Glorious Race
of the Fire-Born.

As their spirits united with the spirits of their male counterparts
amongst the chosen ones of the Line of Qayin and became so enfleshed
through these who willingly received them, the addition of the spiritual
essence caused further empowerment to the Flames of Black Light
within the fire-born and the Fallen Watchers could thus through their
Avatars attain freedom from their former limited being and
consummate their union with the women that they wished to take as
their wives.

The daughters and sons of Qayin and Qalmana all rejoiced in the

56

Iftcf Sataninsam, now Unified
its remaining divisions
all of the Divinity Fallen

»- generations of Qayin and
£fcgelic order of the Grigori,
feSVatching and Warding the
feways and the diluted and
Mb of God stirred, awakened
Vt the binding order of the
|nrit that burnt so bright and
fcfy Bloodline of Sataninsam,
Qalmana.

for the Spirits of those
headed by one amongst
Mb as her beauty, power and
H Bloodline, and 200 of those
had bound them to their
and they descended, like
Ml Join with the Glorious Race

of their male counterparts
and became so enfleshed
the addition of the spiritual
lift the Flames of Black Light
Irbrrs could thus through their
r former limited being and
that they wished to take as

coming of the Watchers and welcomed them as Flames unto their own
Flames of Spirit, but also as husbands and brothers.

Those who did not unite as husbands and wives united as Spirit unto
Spirit and thus the bloodline of Qayin and Qalmana became endowed
by the addition of the awakened share of the Divine infused into it
by the Descended Heavenly Azoth, which burnt Black as it joined the
side of Sitra Ahra upon the earth.

***

1 Qalmana all rejoiced in the

The children resulting from the union between the Fallen Watchers
and the daughters of the Bloodline of Qayin and Qalmana became the
Mighty Nephilimic men and women and as Giants they walked the
earth spreading unlawful freedom and forbidden knowledge, but also
terror amongst the Adamic race, who always rejected and shunned the
gifts of spirit, which was something alien and evil to them, because
of their ignorance of that which they themselves lacked.

The awakening of the Flames of Spirit growing in multitude upon the
earth threatened to set the Demiurge's whole illusory creation on fire,
as the natural order established by him was being fully overturned
into a liberating chaos.

The demiurge in his blindness could not see anything but wickedness
in the deeds of the enspirited ones risen from the side of Qayin and
Qalmana and in anger he regretted that he had ever created man.

The Adamites cried unto their Lord and Creator for salvation from
the iniquity of the Titanic Race of Fire, which had usurped the world
promised to them, but even amongst them none but one, named Noah,
did the Demiurge look favourably upon.

He so decided to destroy man whom he had created from the face of
the earth, both those who carried the unnatural blood and those of
the blood of Adam, for also they had proven themselves unworthy in

57

his eyes, as they had not been able to withstand the blasphemous
lawlessness that had defiled his creation and undermined his own
tyrannical rule.

Upon all of them he willed death, for he was truly regretful that he
had ever made them and thus unwittingly opened the gate to the
unknown forces which now as a wildfire had spread within his creation.

The wrathful creator decided thus to drown them all in a deluge of
the bitter waters of his own ire, but before doing so he warned his
chosen one, Noah, and instructed him to, with the help of his angels,
build an Ark and to fill it with two of every sort of animal, male and
female, and with similar pairs of every other living thing from the dry
land.

In order to keep his bloodline, from the side of Seth, alive, Noah was
also granted to bring with him and save his own family, consisting
of his wife, his three sons and their three wives, but everyone else on
the face of the earth became so sentenced to death by the blind tyrant
Demiurge.

The enraged Demiurge further decided to punish the Fallen Watchers
and ordered his Archons, headed by Raphael and Gabriel, to descend
upon the earth with their vast armies, outnumbering all the living, and
to chain all the fallen Watchers and to force them to behold the
slaughter of their own beloved children, the Nephilimic Race of the
Fire-Born, before the great flood would wash all their blood from the
face of the defiled earth.

***

The chieftains of the Bloodline of Qayin and Qalmana had by the
grace of the Spirit foreseen the events which would befall them and
they had thus made themselves ready for the bloodshed and the deluge
which would follow. They strengthened certain bounds and loosened
others and planted their Seeds of Rebellious Fire where it would remain

and endure, in ^i|

»

by the cunning of tki
Demiurge himself, the
enough to cany th
ninsam could secret^
H would once again bria^
the cursed earth.

58

I withstand the blasphemous
be and undermined his own

he

truly regretful that he
opened the gate to the
spread within his creation.

them all in a deluge of
doing so he warned his
e\ with the help of his angels,
t sort of animal, male and
Irving thing from the dry

Hiide of Seth, alive, Noah was
lee his own family, consisting
He wives, but everyone else on
lei to death by the blind tyrant

|A» punish the Fallen Watchers
and Gabriel, to descend
l^hHjmbering all the living, and
PlB force them to behold the
Be, the Nephilimic Race of the
all their blood from the

ejBB and Qalmana had by the
would befall them and
bloodshed and the deluge
ain bounds and loosened
Fire where it would remain

hidden and endure, in spite of the decrees of the foolish Chief Archon.

For by the cunning of the Serpent they had amongst the chosen of
the Demiurge himself, the family of Noah, found a vessel fertile and
willing enough to carry that Fiery Seed. Thus the Seed of the Serpent
Sataninsam could secretly be sown into a receiving soil and in time
it would once again bring forth the Mighty Ones (Gibborim) upon the
face of the cursed earth.

***

And, the very forces of Dayside existence turned against the harbingers
of spirit-awakening and liberation and the leaders of the incarnate
Rebellious Spirits from the heavens became bound, tortured and made
to watch the destruction and evil brought upon their families by the
will of the enslaver.

But, what the Archons could kill was solely that which their own
Creator had made, for the Awakened Spirit within the slain was
something beyond their grasp and belonging to a force transcending
their own spiritless god.

The slain Nephilim and those other Mighty Dead of the Bloodline of
Fire became spirits unbound by flesh and because of the enlinkments
to the Nightside and the pathways and gates to that Other Side which
they had opened in life, many of them could transcend to the Side
of the Black Light and inhabit the realm of the Nightside Earth
(Nahemoth), while others were caught in places in-between the worlds
and remained within the liminal points or took seat within and joined
with the elements upon earth already enspirited by the deeds of Qayin
and Qalmana and thus most welcoming and fitting for their own
Spiritual natures.

Others amongst the slain would instead become roaming spirits of
vengeance, swearing that they would take possession of the Demiurge's
creation and incarnate in suitable vessels whenever possible, in order

59

to oppose the Enslaver and undermine his tyrannical rule from within
his own creation, until the Black Light of Spirit would prevail and
Liberation would become endowed to all.

bv the sadistic

***

The two main leaders of the Awakened Watchers the Demiurge ordered
to be chained forever in order to suffer for all generations. The one
called Azazel, who had joined spirit with the Blacksmith from the side
of Qayin, they bound with chains of iron and placed under a Mountain
of Darkness, located in the desert of Dudael, while the other one
named Shemyaza, they chained upside-down upon the constellation
of Orion.

This they did in order to separate them and have one suffer within
the underworld and the other in the heaven, so that they would see
what would befall the earth that they had usurped.

the earth had
Demiurge drowned
the bitter waters
survivors known toM

earth became thus bk|
of the races of man and wM
Other Side, the

it is written that
the flood; and
adore and the Side of
, both in Souls

i;i

The Demiurge did thus once again, because of his ignorance and hubris,
commit another mistake which would allow the influences of the unified
spirits from the side of the Angels and the side of Sataninsam, through
the Bloodline of Qayin and Qalmana, remain connected to and within
his creation in order to undermine his Heimarmene.

For within the darkness of the Underworld Azazel could with one side
enter the Nightside Earth and with the other remain within the creation
of the Demiurge, where he was bound, and he became thus a Lord
of the Crossroads and Intersections between the Tree of Lies and the
Tree of Knowledge and Death.

In similar fashion Shemyaza became a guardian of the Stellar Point
of Entry for the forces of the Nightside, which he by the connections
made through his own conjoined spirit became as a bridge to.

In this manner the Chthonic and the Astral Thrones of Rebellion
within this world became seated, by the two condemned to eternal

60

M tyrannical rule from within
pMt of Spirit would prevail and

suffering by the sadistic and witless Demiurge

***

Ifatchers the Demiurge oraereu
fcr for all generations. The one
the Blacksmith from the side
and placed under a Mountain
off Dudael. while the other one
ifc-<Jown upon the constellation

and have one suffer within
Ifccaven. so that they would see
Igrfcad usurped.

of his ignorance and hubris,
the influences of the unified
illie side of Sataninsam, through
^icmain connected to and within
Heimarmene.

fcvorid Azazel could with one side
bother remain within the creation
Md. and he became thus a Lord
l&etween the Tree of Lies and the

tf

guardian of the Stellar Point
>, which he by the connections
became as a bridge to.

»:-!

Hfee Astral Thrones of Rebellion
the two condemned to eternal

When the earth had become crimson by the blood of the enspirited
the Demiurge drowned all upon its surface and covered all of its lands
with the bitter waters of his wrath for 40 nights and 40 days, and the
only survivors known to him were the ones within the Ark of Noah.

The earth became thus in time repopulated, but with the re-emerging
of the races of man and nature itself, which had been duly seeded by
the Other Side, the opposition once again took form.

For it is written that there were giants upon the earth in those days
before the flood; and also after that, and so the Bloodline continued
to endure and the Side of Qayin still remains, and so does He and
His Bride, both in Souls and in Spirits, on this and on that Other Side.

***

Nature's hostility towards its own creator and the clay-born is thus
explained and some of the fundamental aspects of the mysteries of
the Fiery Bloodline and the Cult of Qayin and Qalmana are here
further veiled and revealed.

May the sanctity of the Two-headed Serpent's Seed of Forbidden
Knowledge triumph over all profanity and may all sparks of divinity
trapped within the wretched and fallen state of the creation become
redeemed and liberated, through the Sowing and Reaping of Sinistral
Death, incited by the Black Light of True Divinity.

61

CHAPTER 2

olije ^igil a( tfyz ^pint's
icatlily Afirott

The Sigil of Spirit's Deathly Ascent is a sign related to the Fire-Born
Dead of our Lineage of Sataninsam, to all that which is strived for
through the Path of Thorns and to the very essence of the Qayinite
Gnosis itself, but it is also interlinked with the mysteries of
Anamlaqayin, being that of the Twin-Flame sired by the Two-Faced
Serpent of Wisdom, made whole and perfect in their transcendent
conjunction accomplished through Death.

This sigil holds much power and is the key to the realisation of some
of the most fundamental mysteries. It shows the Point of the Skull
as the Gate of Death/Daath and as the very Head of the Mighty Dead,
representing the liberating powers of Necrosophic Gnosis, the ancestral
aspects of Qayin and Qalmana and the path to ascension paved by
them.

The Sigil of Spirit's Deathly Ascent goes hand in hand with the Thirteen
Pointed Star of the Gate of the Dead and the Key Sigil which opens
it, but while they are linked to the similar concepts and essences they
are so in different manners, as this sigil emphasises the spiritual
achievements of those Mighty and Blessed Ones through and within
Death and is not only connected to their souls upon earth but also
to their Spirits in the Beyond/the Other Side. It is in other words the
sigil of the Great Work itself, not being concluded but initiated by the
entering and going through and beyond the death of the clay-born
ego.

The composition of the sigil can be explained in the following ways;

62

12

tfe spirit'
Kb cent

■ a sign related to the Fire-Born
f Id all that which is strived for
very essence of the Qayinite
rtmfced with the mysteries of
tflarac sired by the Two-Faced
fed perfect in their transcendent

t*.*'

fee key to the realisation of some
VM shows the Point of the Skull
ierery Head of the Mighty Dead,
( H 1 1 1 l io phic Gnosis, the ancestral
I €be path to ascension paved by

U,.'

|fes band in hand with the Thirteen
and the Key Sigil which opens
concepts and essences they
sigfl emphasises the spiritual
Ones through and within
ir souls upon earth but also
Side. It is in other words the
concluded but initiated by the
lii^ond the death of the clay-born

the serpents to the right- and left-hand side of the middle vertical line
of the sigil are the Sataninsam or the Twin-Spirit Flame divided, while
the one in the middle is the Serpent Seeded Spirit Awakened and
ascending, or the Spirit Made Whole through consolidation and union
of its divided parts.

The Spirit of the Mighty Dead is here represented in its Atavistic
Ophitic aspect, rising upwards from the Triangle of Holy Pneumatic
Fire, and transcending the limitations of enfleshment through the
Point of the Skull/ Death/ Daath, whereby the clay-born aspects are
cast off and the Primal Serpentine Form is once again assumed.

Of relevance is also the meaning of the main, middle, pillar unifying
within itself the left/feminine and right/ masculine aspects leading to
the Conjunctio of the Spirit, represented by the One Serpent and the
Eight-spoked Cross marking its acausal point of egress. Connected to
these concepts are also the three Black Points found in the lower part
of the sigil, signifying the Trinity of the Spirit Seeds of Satan, Taninsam
and the Pearl of Awakened Wisdom-Spirit, unified and divided through
the enfleshment caused by the birth of Qayin and Qalmana, and again
made whole and as One by their entering into the Gates of Death/
Point of the Fire-Crowned Skull.

The seven visible coils of the serpent around that vertical shaft of the
Trident of the Holy Serpent Flame are also of relevance and encode
both the connection of the sigil to the Seven Generations of Qayin and
Qalmana before the flood and the Seven Gates and their Keys through
which the union and ascent of Spirit was/is accomplished.

The Sigil of Spirit's Deathly Ascent is a sign which can both adorn
the altar of the Master and the Lady and that of the Mighty Dead,
and serve as a focal point used during contemplation of the mysteries,
meditations and the workings meant to recall those who through the
route codified within its linear forms have already achieved its glorious
promise. The key to the activation of this sigil lies fully within the
realm of the Spirit, granted through revelation and Necrosophic Gnosis.

It explained in the following ways;

£2

63

M

of Qayin is willri

; but it is
Bksxang of the Bt

oftai misanderstoai
Flame of Drviai^p
is and where it hi
boons granted
within hyhc*fi
which it

i.-.*t: \

is not visible tK
is a gloriole via
sign of recognition
of the Holy Serpa
the cause of libeat
of fallen

The Sigil of the Spirit's Deathly Ascent, being a sign of the Fire-Born Dead
and linear codification of the goal strivedfor through the Great Work

is in essence >■
■■ !■■ a "»<ii by vanHJ
>n symbols lonj
contexts even a
believed to have
often been of the

within our Tn

64

CHAPTER 3

ttttje mark of (§n\fin mb fta

lantern ^tgtl

The Mark of Qayin is within the esoteric context of our Necrosophic
Gnosis not a sign representing a curse placed by the Demiurge upon
the Master, but it is instead understood as the Mark of Awakening
and the Blessing of the Holy Spirit. It is also not a physical sign per
se, as often misunderstood by the profane, but a condition in which
the Inner Flame of Divinity has been awakened unto itself and Knows
what it is and where it belongs. It is in other words a sign of the
Luciferian boons granted by the Nightside forces to the Spirit
imprisoned within hylic forms and a mark showing its quickened
state, in which it becomes adversarial to all that has restricted it.

The Mark is not visible to the eyes of those belonging to the race of
Adam and is a gloriole visible only to the Eye of Spirit and as such
it is a sign of recognition between those who belong to the secret
sodality of the Holy Serpent of Wisdom and all the Discarnate Ones
serving the cause of liberation of the shards of divinity caught within
the dungeons of fallen matter.

The Mark is in essence formless, but has within different traditions
been represented by various symbols. According to folk-tradition the
most common symbols for the Mark of Qayin have been the cross and
in some contexts even a horn or pair of horns. The mark of this cross,
often believed to have been branded upon the forehead of Qayin, has
most often been of the X-shaped variety, even though the Tau cross
within some contexts also has been a symbol for it. This folkloric and
exoteric symbolism is even manifested within the title of the Master,
as employed within our Tradition, and is the reason for the alternative

65

I-

I:

spelling of Falcifer, which is the more common way to write the title
of the Scythe-Bearer in Latin. By using the FalXifer spelling of His
title we both separate Him from the general associations between the
title Falcifer and the god Saturn and at the same time incorporate
within His title the marking X at the centre. Falxifer becomes thus
the Crucifer/the Cross-bearer and the cross, which within our workings
is a most important symbol with many different attributions and
meanings given to it, becomes here an exoteric aspect of That Mark.

As the Master of the Crossroads of Death these titles and symbols
become also more relevantly connected to Qayin, as He is the bearer
and bringer of the liminality and sorcerous power of the X-cross, but
also the bearer and establisher of the Luciferian * -cross, with the
vertical line of the Descending Spirit intersecting and illuminating/
setting aflame the horizontal line representing the world and its
elements of matter and darkness. When it comes to the symbolism
connected to the mysteries of Gulgaltha the cross of the Cross-bearer
gains additional meanings and becomes, amongst many other things,
the pathway through which the chthonic realm is accessed by the
living, the axis through which the shades of the dead are brought up
and resurrected and at its centre a liminal point connecting the living
and the dead to that which transcends both their limited forms of
existence. It becomes also within such setting a symbol representing
the Master Himself, as the one standing on top of the first grave.

Even if all these important meanings are given to the cross, in its
different forms, as a symbol of the Mark of Qayin it is still not the
cross that within the esoteric work represents it. As disclosed within
the Apocryphal Revelations of the Qayinite Genesis chapter the Mark
of Qayin is esoterically represented by the unification of three separate
symbolic parts, which when brought together represent that formless
Mark of Spirit-Awakening Leading to Exile.

The esoteric symbol of the Mark of Qayin consists of the following
three parts:

*i

■,**

'Vtk

.•*-:

Owning Point

«f

Venusian Seed
m the form of tMj
L Toe

■ the rase of their 41
of Qayin and QalM
Fruit of their Lovefi
Venus and in tfc
Stone, connected !
of Loafer placed a|
and Uprising q|
Point of Spirit is btad
its alignment to *m
to reflect the aal
on that Other 8

Serpent represents tfc

Other Side and tfcn

to the Source of Dm

The serpentine foam

bridging over to tin

made between 1

that which is below, eal

of Spirit could be Mi

be bestowed. The Soi

of the Seeds of A

the Sparks of

66

t

.common way to write the title
kg the FalXifer spelling of His
associations between the
the same time incorporate
. Falxifer becomes thus
which within our workings
different attributions and
eric aspect of That Mark.

The Seed-Point:

Death these titles and symbols
ed to Qayin, as He is the bearer
hfoos power of the X-cross, but
erian * -cross, with the
ng and illuminating/
nting the world and its
it comes to the symbolism

tthe cross of the Cross-bearer
, amongst many other things,
realm is accessed by the
of the dead are brought up
poi t connecting the living
both their limited forms of
a symbol representing
on top of the first grave.

given to the cross, in its
of Qayin it is still not the
nts it. As disclosed within
e Genesis chapter the Mark
unification of three separate
together represent that formless
m Exile.

Njayin consists of the following

&!#*;*

The Serpent:

The Sickle:

* The Crowning Point stands for the very Seed of Spirit Endowment;
in this case representing both the Awakened Pearl of Spirit-Wisdom
and the Venusian Seed gathered from the Tree of Death and brought
to Eve in the form of the Serpent Sataninsam's Seed of Atazothic
Empowerment. The primary symbolic colour of this Seed-Point of
Spirit is Emerald Green, when representing the gift of Lucifer/Noctifer,
both in the case of their first and second blessing placed upon the
Spirit of Qayin and Qalmana, as it in the primary form was a seed
of the Fruit of their Love for the Spirit, plucked from the gardens of
Nightside Venus and in the second blessing was in the form of the
Emerald Stone, connected to that same spheres of influence, of the
Crown of Lucifer placed upon their brows, as a sign of their Regal
Awakening and Uprising of the Spirit. The secondary symbolic colour
of this Point of Spirit is black, as the Pearl of Awakened Spirit- Wisdom
through its alignment to and empowerment by the Sitra Ahra became
blackened to reflect the anti-cosmic impulse of the Divine Light, as
manifested on that Other Side.

* The Serpent represents the intermediary force connecting the Spirit
to the Other Side and through that Other Side to the Path of Nia
leading to the Source of Divinity within the Fullness of Emptiness that
is Ain. The serpentine form stands here for both the Sataninsam and
their bridging over to the cosmos of the Demiurge, showing the
connection made between that which is above, that which is within
and that which is below, establishing a liminality through which the
Seed of Spirit could be sown and the Emerald Stone of the Crown
could be bestowed. The Serpent's Mark also signifies a Bringer and
Scatterer of the Seeds of Spirit Endowment and one who would
empower the Sparks of Spirit, wherever they may be bound, in order

67

to aid in the breaking of their Holding Vessels and thus facilitating
their ascension. The symbolic colour of the serpent's mark is black,
as it represents the Black Light of Divinity reacting in a disruptive
fashion against that which would restrict the Holy Spirit.

* The sickle represents the Harvest and the Harvester of the fruits
of the Spirit and symbolises Action and Work as the means through
which Gnosis is manifested and its rewards reaped. The Sickle is also
the weapon of Wrathful Will, cutting that which would cause
attachment or in any other way bind and restrict the Awakened Spirit
and as such its symbolic colour is red, as it is the spiller of the blood
which must water the Seeds of Spirit with the sacrifices of one's own
clay-born limitations of the ego. The mark of the reddened sickle
stands for the force of separation; dividing that which is finite and
that which in essence is deathless and infinite and is thus a symbol
of the forceful path to liberation and transcendence. As a weapon and
tool of murder the bloody sickle represents the antinomian approach
and the opposition required against the Archonic Laws before the goal
of the Great Work can be attained.

These three separate parts when brought together manifest the One
Esoteric sigil of the Mark of Qayin, taking the following form:

The Esoteric Sigil of the Mark of Qayin

It is this Mark that according to Gnosis became fully placed upon
Qayin and Qalmana in connection to their deeds of Murderous
Rebellion and Love for the Spirit, which fully awakened them to their
own True Selves and to the Other Side, to which they belonged and
would transcend to.

sigil of the Mark i
in different
who first, in
of their lineage
pride.

* _ ■^ -m •

the practical
s%a of the Mai*
serving to

%*-

A

the workings of Bfl|

upon the id^

in order to vW

by the Mark al

the Holiness Ml

to
the sigil of the
ritnally upoa 4
n of the Mark!
tied to
first be asked
it must be
in a concealed
for. The ink eti
and emp owuB J
and Spirits of the IK
ence during «

• •ill 111

***i

tattoo most be
holy o ils and fumigaS
Master and His Ladf «
adornment of tkN
cases changes a|

as one
of the true t*aien£4

68

E Vessels and thus facilitating
H tbe serpent's mark is black,
laity reacting in a disruptive
kt tbe Holy Spirit.

id tbe Harvester of the fruits
1 Work as the means through
■nk reaped. The Sickle is also
■g that which would cause
|§iestrict the Awakened Spirit
IH it is the spiller of the blood
Itti the sacrifices of one's own
of the reddened sickle
that which is finite and
e and is thus a symbol
ndence. As a weapon and
the antinomian approach
feaichonic Laws before the goal

*•••;*•

j^t together manifest the One
the following form:

The sigil of the Mark is therefore a sacred symbol within the cult and
employed in different manners in order to represent and connect to
those who first, in essence, bore it proudly and to all the other Blessed
Ones of their lineage that continued and still continue to bear it with
defiant pride.

Within the practical context of the Necrosophic Sorcery of Their Cult
this sigil of the Mark is employed both within fetishistic and talismanic
contexts, serving to emphasise and focus all the qualities represented
by it.

Within the workings of Holy Fetishes the sigil may be branded, carved
or painted upon the idol, ideally upon the forehead of the skulls
employed, in order to visibly connect it to the essential principals
represented by the Mark and aid in the connection between its empty
form and the Holiness it is to be charged with or connected to.

In accordance to perceived Qayinite (and some would say Kenite)
customs the sigil of the Mark can also be taken as a talismanic sign
tattooed ritually upon the body, in order to create an outer
manifestation of the Mark Within and further evoke the blessings and
protection entitled to those bearing it. In such case the license to do
so must first be asked for and granted by the Master and when so
received it must be taken as a mark upon the left side of the body,
ideally in a concealed spot, as it is not for the eyes of man that it is
intended for. The ink employed for such tattoo should also be
consecrated and empowered according to the guidance of the Familiar
Shades and Spirits of the Path of Thorns and the marking of the body
should commence during one of the auspicious dates of the cult.

of Qayin

*.*■

became fully placed upon
;**» their deeds of Murderous
fck folly awakened them to their
hir, to which they belonged and

Such tattoo must be treated as a talisman and regularly be anointed
with holy oils and fumigated in the smoke of incense offered up to
the Master and His Lady and never be sported for the sake of the
profane adornment of the flesh or for the furthering of the ego, as
it in such cases changes meaning and attributes and instead marks
the profaner as one worthy of nought but the reddening of the reaping
blades of the true bearers of the Sickles of Qayin.

69

CHAPTER 4

Stye lief led unb

Herwnciili
of Sorcerous r\n

let ft therefore be faMiii
to behold Her
thorns and
of partaking
for

The Mysteries of our Spiritual Blood Mother, the Twin-Bride of our
Master, are of immense importance and crucial to enter in order to
achieve the Necrosophic Gnosis, which will facilitate the lawless
becoming leading to the coronations of the Spirit. The Holy Qalmana
is in truth the other half of that which makes whole the Path of Thorns
leading to apotheosis and reveals the correct means and modes by and
through which it is successfully traversed.

In ways similar to our Master Her soul dwells still upon the earth,
in order to serve the cause of Her Spirit, enthroned in a state of
unified wholeness on the Other Side. The secrets of Holy Qalmana are
many and few of them can be truly comprehended without actual
direct contact and interaction with Her blessed essence.

Because She is the Veiled One, the Shrouded One and the Queen of
All That Which Is Kept Hidden, She can only be approached via the
Master, our Sancte Qayin, as it is only through Him that Her power
and beauty can be reached and comprehended. This ties into the
mysteries concerning their spiritual bound and unbroken connection
and the fact that what affects one of them also affects the other.

It is therefore again necessary to have had the essence of the Master
enlinked to and seated for a sufficient amount of time before the
Hidden Flower, that is the Beauteous Qalmana, can be beheld amongst
all the piercing thorns and the broken bones trodden upon during the
arduous crossing of the tortuous Path of Nod.

«*.

4i

*4S?|

-4 1 1 » n I o • i

s identity ham a

througM
cults and tradtti
of the time beosi
elevated

"'i

Holy Qalmana is tka
. She is the refl a jft
balances and compii
Unto Qayin J
a most
to and

fliVIl

empowe i mu K

ways similar to QaymA
and modes of
and becoming.
for the more

wisely paired m x
in order to bring rnrt
spiritual manrfestatif

should on the

70

We have therefore first now, in this Second Book of Falxifer, received
the spiritual license to start to outline some of the esoteric traditions
concerning Her workings and offer a few insights into Her paradisal
garden of Sorcerous Power, Death and Spiritual Rebirth.

Let it therefore be known that the profane, who have not earned the
right to behold Her beauty, will instead only get to know the sharpness
of Her thorns and drink from the Envenomed Cup of Her Just Wrath,
instead of partaking of Her Sweet Spirit Salving Nectar, which is a
boon reserved for Her Faithful Children.

__r, the Twin-Bride of our

crucial to enter in order to

will facilitate the lawless

Spirit. The Holy Qalmana

whole the Path of Thorns

means and modes by and

jpri dwells still upon the earth,
enthroned in a state of

secrets of Holy Qalmana are
^comprehended without actual

blessed essence.

m One and the Queen of

only be approached via the

through Him that Her power

lended. This ties into the

fconnd and unbroken connection

them also affects the other.

had the essence of the Master
tt amount of time before the
ana, can be beheld amongst
bones trodden upon during the
of Nod.

iZLi ^Tj iXj iXi iXi 1X1 1X1

Qalmana's identity has always been kept concealed and She has only
been glimpsed through the apocryphal teachings and lore of certain
esoteric cults and traditions of old, but even in such contexts She has
most of the time been misrepresented and not given Her true and
deserving elevated status and importance.

The Holy Qalmana is the feminine aspect of the Spirit of Qayin made
whole. She is the reflection of each of His manifestations and the one
who balances and completes each of His deeds and achievements with
Her own. Unto Qayin She is what Lilith is to Samael and She is
therefore a most significant aspect of that which must be venerated,
connected to and worked for and with, if the attainment of the full
awakening, empowerment and liberation of the Spirit is to be achieved.

In ways similar to Qayin our Lady Qalmana also possesses numerous
aspects and modes of manifestation, all connected to the cause of Her
being and becoming. Many of these aspects mirror those of Qayin and
stand for the more feminine expressions of their Spirit and they are
therefore wisely paired up and worked with within the same context,
this in order to bring further completeness and focus to the sorcerous
and spiritual manifestations sought within the different workings.

This should on the other hand not be misunderstood as Her lack of

71

individual power, for in ways similar to how Master Qayin is worked
with singly can also the Holy Mother be petitioned on Her own to lend
Her aid to whatever one finds worthy of Her involvement and
intervention.

She wields powers as awe-inspiring as those of Her male counterpart
and within certain contexts, pertaining to the more feminine nature
of the work, Her sorcery will be even more effectively manifested, in
ways similar to how the powers of Qayin may be better suited to call
upon within certain other settings. It is in other words a question of
the two being, in their divided aspects, as the polar opposite ends of
the one and the same spirit-essence and therefore possessing
complementary attributes in relation to each other, creating in all
their forms of unification fullness and perfection.

Amongst the many facets of Holy Qalmana reflecting the Master's
most important aspects, such as the First Tiller, the First Killer, the
First Gravedigger and the Lord of the Shadows of Death, can Qalmana's
aspects as the Rose-Crowned Queen of Harvest, the Mistress of the
Bloody Sickle, the Queen of Gulgaltha and the Baalatzelmoth be
counted. But, beside these few cited aspects, which are overtly
connected to the most crucial manifestations of Qayin, there are still
many others connected to Him, in ways less obvious.

Our Holy Qalmana is the Sower of the Seeds, the Bringer of Fruitfulness
and Abundance. She is the Cause of Beauty, Sweetness and Redolence.
She is the Enchantress, Spellbinder and Witch-Mother. She is the
First Potion, Philtre and Perfume Maker.

She is the Poisoner, the Deceiver of Foes and the Cunning Beguiler.
She is the Commander of the Shades and Spirits of the Left Side. She
is the Concealer, the Granter of Invisibility and the Keeper of Secrets.
She is the Oath Binder, the Overseer of Pacts and the Upholder of
Covenants.

She is the Piercer with Thorns, the Chastiser and the Destroyer. She
is the Subjugator, Dominator and Conqueror. She is the Becharmer,
the Turner of Hearts and Minds. She is the Consecrator, the Granter

72

fefcow Master Qayin is worked
petitioned on Her own to lend
Ay of Her involvement and

i--,

■*

of Her male counterpart
I|d the more feminine nature
Bve effectively manifested, in
may be better suited to call
other words a question of
t, as the polar opposite ends of
be and therefore possessing
Fto each other, creating in all
1 perfection.

*■

v

reflecting the Master's
Tiller, the First Killer, the
■Mows of Death, can Qalmana's
f*f Harvest, the Mistress of the
and the Baalatzelmoth be
aspects, which are overtly
of Qayin, there are still
jNgp less obvious.

ffW* 1 '

the Bringer of Fruitfulness

Sweetness and Redolence.

£and Witch-Mother. She is the

)Sbes and the Cunning Beguiler.
|ted Spirits of the Left Side. She
flhflitY and the Keeper of Secrets.
Pacts and the Upholder of

of Spiritual Empowerments and the Cause of All True Blessings. She
is the Bringer of the Light of Spirit-Awakening and the Illuminator
of the Crossroads of Death.

She is the Queen of the Rose Gardens of Nightside Venus, who is the
Once Marked and Thrice Coronated One.

By knowing the Sancte Qayin the Holy Qalmana may be known and
by knowing Qalmana the still hidden aspects of the Master can be
revealed.

Wit

r and the Destroyer. She
feaqueror. She is the Becharmer,
be is the Consecrator, the Granter

I

73

vm

&ht¥am

Qahntma et
Lmhnra etAwatm
QakmenaetUM

I
I

to-

the one what*

1
inmate the one whom

the Sower oft
the Mother ^

the Lady of*

Gardens of Mim

theRose-Om

the First Em*
theGunvdkm

ti* Bearer aft
the Mistress*

the Scariei-Oi
theWieiderq
O+erwoHdty RebMk

f
I

CHAPTER 5

ttttje Ifonmtla of (Balling anb tlje
Smrocatum of (falmana

Veni Qalmana et Lebuda!
Veni Luluwa et Awana!
Veni Qalomena et Lubda!
Veni, veni Liluwa! (x7)

I invoke the one whose Perfumed Breath brought
Enspiriting Redolence into this world!
I invoke the one whose Tender Touch brought
Love's Sweetness into this accursed existence!

I invoke the Sower of the Seeds of Spirit Endowment!
I invoke the Mother of the Coiling Blood-Fire Within!

I invoke the Lady of the Blood-Spattered Blossoms

of the Gardens of Midnight!

I invoke the Rose-Crowned Queen of Holy Death!

I invoke the First Enchantress and the Mother of Cunning Witchdom!
I invoke the Guardian of All Unlawful Secrets Concealed!

I invoke the Bearer of the Poisoned Nectar of the Flowers of the Grave!
I invoke the Mistress of the Crossroads of Skulls and Bones!

I invoke the Scarlet-Garbed Queen of the Harvest of Souls!
I invoke the Wielder of the Blessed Sickle of the Spirit's
Otherworldly Rebirth!

75

J invoke the Veiled One, whose Beauty is Enshrouded
with the Shadows of Death!

I invoke the Keeper of the Seven Keys of the Paradisal
Gardens of the Other Side!

Salve Qalmana et Lebuda!
Salve Luluwa et Awana!
Salve Qalomena et Lubda!
Salve, salve Liluwa!

*
■■■a

®lf t lend

cultivation of Ai
Qalmaoa. vi* j
which most il
that can share 411
and coopli
physical fetishes m
the altar an asm
etfafabsbed This is adl
Ar relevant mytbos d
■ ^Miuiiiiit of HerU

this proces a#
Blood-Mother «

Master dnriq^
and Saturn bam
of Her veneratitf
nought bat a a
Her sacred M|

who grante#i
when the time w~
know of Her. At

often it is dnsM
forth

• I N 111 t

76

■ Enshrouded

CHAPTER 6

Stye Hfenerattnn anu ?Entl|r0ntng

of the B0IU Arthur

The cultivation of the Blessed Essence and Presence of Our Holy
Mother Qalmana, via Her enthroning upon the Altar of Qayin, is a
process which must be initiated in successive steps. She is the only
one that can share altar with the Master and Her presence will even
strengthen and complete His own manifestations. But, before any of
Her physical fetishes and talismans can be consecrated and stationed
upon the altar an astral and spiritual contact with Her must first be
established. This is achieved through contemplation of Her role within
the relevant mythos and the development of an intense longing for
experiencing of Her holiness, beauty and spirit-strengthening Light.

During this process of establishment of a conscious contact with the
Holy Blood-Mother an amount of time must be reserved for Her
contemplations, meditations and prayers, after the giving of offerings
to the Master during each Monday night, but also during the late
Venus and Saturn hours of Friday nights. In connection to these initial
steps of Her veneration and the seeking out of Her links within and
without, nought but a single red Rose needs to be presented upon the
altar as Her sacred representation. This single red Rose and suitable
Venusian incense burnt as a humble offering and a beckoning call to
the one who granted all plants their fragrance is all that is required
and when the time is right the faithful adorer of the Beauteous One
will know of Her, Her approval and Her yearned-for presence.

This blessed event can be experienced in many different manners, but
most often it is dreams, omens and concrete signs which will signal
Her coming forth and favourable reception. At that point a suitable

77

spot upon the altar should be created for Her, upon which an incense
burner, a vase for the offerings of flowers, a cup for the giving and
partaking of libations, Her esoteric sigil inscribed and painted in black
upon a red disk of wood, clay, ceramic or stone and a candle holder
with one single red candle are placed.

The sigil disc must be fashioned in such a manner that it can withstand
being anointed with perfumes, tinctures, libations and oils, as it is
through those things which bear the traces of Her own blessings that
the sigil in question can become activated.

Upon the candle, which must be cleansed first with Tincture of Rue,
the characters/keys from around Her esoteric sigil are to be inscribed
vertically, from top to the bottom of the candle, starting with the
character inside the double circle underneath the sickle at the centre
of the sigil and then continuing in the anticlockwise direction, inscribing
each of the succeeding characters upon Her candle.

nri.i

sufficient
work with the Holy 1
granted by Her, \m
stronger enlinkmta
similar to how ill
reumgh the holy rito«l
knme possible one are
nature and its conncU
figure out the cog
%wjiilhv can be est ibMj

1

Point of Attraction
essential ele
the correct
r the sanctifyxngJI
fit to act as a pan
DaBscendent Spirit can fa

The candle is then to be anointed with the oil of Rose or Lilac and
prayed over, with invocations directed at Holy Qalmana entreating
Her to imbue it with Her Light and make it shine through its flame.

It is first after the seventh repetition of Her Formula of Calling that
the candle of Qalmana is to be lit and its flame will at that point act
as an outer manifestation of Her Fiery Blood within, and as such
should during the spiritual workings be seen with the Mind's Eye to
burn black, reflecting Her Light of Spirit.

The sigil plate can, within this context where it serves as a talismanic
fetish, after having being anointed and fumigated in sweet incense act
as a focal point, a point of power upon which workings are placed or
be placed underneath Her candle in order to further the shining forth
of Her Holiness.

This simple setup is more than enough as a foundation for Her
preliminary enlinkment to the altar and one's conscious self and will
strengthen both the inner and outer bounds to Her.

approach for m
the Veiled One, fai
to the scribe of tfci
who study, practices
that has been dwl^
of Falxifer, will boo
gh the guidance of tb
nli, be able to find
tioned and finally a
the consecration of Hi

i r , ji

of such idols
related to the
throogh in conn<

acquiring, oft
employed forms are
with roses, boldfa
by her feet. Otharl
essence, fetish skd
skulls are often stained

78

r Her, upon which an incense
a cup for the giving and
ibed and painted in black

;«r stone and a candle holder

t that it can withstand
libations and oils, as it is
jHPfs of Her own blessings that

After a sufficient amount of time of this simpler form of veneration
and work with the Holy Mother it will, through the guidance and
Gnosis granted by Her, become possible to seat Her enduring soul and
create stronger enlinkments to a fragment of Her boundless essence,
in ways similar to how the Master's essence is concretely connected
to through the holy rites of our fetishism. In order for such enthroning
to become possible one must reach a deeper understanding concerning
Her nature and its connection to the natural world and through such
insights figure out the correct elements through which Her Point of
Sympathy can be established.

with Tincture of Rue,
sigil are to be inscribed
candle, starting with the
the sickle at the centre
ise direction, inscribing
candle.

Formula of Calling that
lite flame will at that point act
V Blood within, and as such
jtfaeen with the Mind's Eye to

it serves as a talismanic

ted in sweet incense act

workings are placed or

to further the shining forth

Such Point of Attraction must be created by the way of the conjunction
of the essential elements of plants, minerals and animals, which
through the correct rites of harvest, consecration and sacrifice will
empower the sanctifying baths and tinctures through which suitable
vessels fit to act as a point of ingress for Her Unceasing Soul and
Transcendent Spirit can become hallowed and charged.

The exact approach for such work will not be outlined in this book,
as She, the Veiled One, has not wished for it nor given the spiritual
license to the scribe of the book to fully disclose such mysteries, but
those who study, practice and experience the truth and power of all
else that has been disclosed, both in the First and now this Second
Book of Falxifer, will become able to read between the lines and,
through the guidance of the Master, the Lady Herself and the Faithful
Famuli, be able to find any missing element needed but still
unmentioned and finally create the ablutions and tinctures demanded
for the consecration of Her most sacred idols.

The form of such idols must always be worthy of Her beauty and take
shapes related to the astral and mental forms Her essence has expressed
itself through in connection to all the workings leading up the creation,
or otherwise acquiring, of such Vessels of Holiness. Some of the most
often employed forms are those of a beautiful woman, adorned and
crowned with roses, holding a sickle in her left hand, or having such
a tool by her feet. Other times, and for the seating of other aspects
of Her essence, fetish skulls may be employed and within such settings
the skulls are often stained scarlet red, perfumed, loaded, crowned in

79

the appropriate manner and finally, after their full consecration, veiled.

!*■ 1+i,

Whichever form these fetishes take they must always be made worthy
of that which is to be connected to through them and be adored
accordingly. An important part of the veneration of Her idols is their
anointment with sacred perfumes and oils created and consecrated in
Her name, possessing the power to amplify Her presence.

As the full telestic seating of Holy Qalmana is reserved for those that
have walked the Path of Thorns far enough to, by their watering of
the soil with their own lifeblood, be granted glimpses of the rising
Garden of Roses (the Rosarium of Nod), the main approach to Our
Lady's power within the practical setting will remain through the
employment of Her sacred sigils, as they possess the ability to reach
Her, even without having Her fully enthroned upon the altar.

(Pur Mm

■■'■■I

As already stated the
Lady is reached and v
to the workings of the Q
imprints of Her presence «J
and/or the codified
light.

The sigils of Qalmana
that they almost fill the
the context of Her v
of many ritual workings hi
as most powerful I ili mm
strong enlinkments to Ha
them masters, and all sod
which is placed upon, cka
them.

Similar to Our Master Qap
Her own set of Seven Key I
of Blessings and Curses, 4
specific facet of Her sons
description and a few i
employment are given, bofl
limited to the few simple 4
be worked in a multitude \
the guidance of the Holy ;

80

_ ■■=!'-
E:' *i<

full consecration, veiled.

always be made worthy
them and be adored

on of Her idols is their
li created and consecrated in
pfify Her presence.

is reserved for those that
to, by their watering of
glimpses of the rising
Ilk the main approach to Our
will remain through the
the ability to reach
upon the altar.

CHAPTER 7

j^tgflH ana IKeoa of
(§wc iGaog of t^t toping ^ttkk

''TUt'

As already stated the main outer points of contact through which Our
Lady is reached and venerated, but also petitioned to lend Her power
to the workings of the Qayinite sorcerer, are Her sigils, being the
imprints of Her presence already left during Her blessed manifestations
and/or the codified aspects of the Gnosis imparted by Her Crowning
Light.

'■ *<4>^'

The sigils of Qalmana are so important and strongly attached to Her
that they almost fill the same functions as the Master's fetishes, within
the context of Her veneration and sorcery. Besides being foundations
of many ritual workings based and placed upon them, they also serve
as most powerful talismans and do in their activated forms possess
strong enlinkments to Her soul, spirit and to that which She through
them masters, and all such qualities these sigils can impart unto that
which is placed upon, close to or in a becoming manner marked with
them.

m

.. '»

Similar to Our Master Qayin the Rose-Crowned Queen also possesses
Her own set of Seven Key Sigils, opening up the gates to Her Gardens
of Blessings and Curses, each being connected to and channelling a
specific facet of Her sorcerous might. With each Key Sigil a short
description and a few suggestions concerning their practical
employment are given, but it must be stressed that they are in no way
limited to the few simple approaches here outlined and that they can
be worked in a multitude of other ways, all by the grace and through
the guidance of the Holy Blood-Mother Herself.

81

It is also here once again possible to combine the powers of the sigils
with those of Her Key Sigils, in order to unlock the hidden gates and
through the correct turning of the keys open up the paths to Her
Glorious Might.

May Her Keys open up the hidden pathways to Her Garden of Flowers
and Thorns and may each and everyone employing them partake of
a deserving share of the Sweetness of Her Blessings and the Bitterness
of Her Wrath.

t^Tj t^j t^j i^Ti t^j »^j »^j

Kis ^P ^P ^P ^P ^P ^P

The following are Her Seven Sigils and Key Sigils, being the tools of
Her concealing and revealing and means through which Her Holy
presence may be called forth and Her Sweet Nectar and Deadly Venom
be partaken of.

82

the powers of the sigils
lalock the hidden gates and
I open up the paths to Her

to Her Garden of Flowers
iving them partake of
gs and the Bitterness

®ljc Esoteric ^tgtl of (Qalmana

The Esoteric Sigil of Qalmana is in many ways connected to the Qayin
ben Samael sigil and represents the very Spirit of the Beloved Lady.
It is a point of ingress for Her Light from the Other Side and a link
to Her most elevated powers unbound by the chains of Demiurgic
creation. This sigil is employed within the workings of High Magic,
religious adoration and communion, contemplation of Her mysteries
and the channelling of the spirit-strengthening Lumina of Her
Crowning Fire.

This Esoteric Sigil of Qalmana serves well as Her main focal point
upon the altar and should during the initial steps of Her veneration
be Her only representation upon the altar of Her Other Half, the
Blessed Qayin. The activation of this sigil can, because of its strong
spiritual enlinkments and immense value when it comes to establishing
a conscious contact with the Rose-Crowned Queen, be both very simple
and very complex, all depending on the context and on one's own level
of initiation into Her mysteries.

The simpler forms of its activation demand the recitation of Her
Formula of Calling and Invocation, the lighting of Her flame upon the
altar, the burning of suitable incense offering and the anointing of its
traced lines with consecrated oils and perfumes. But, the most
important part of the opening of the gate of this sigil remains an
internal process, as it is the spiritual love and longing for Her blessed
presence that in the end will establish the links between one's own
and Her Holy Spirit.

83

Within more advanced workings the sigil is to be traced with Her
ensouled red chalk upon a black cloth and then become fully activated
by the chanting of Her Formula of Calling, the strewing of flower
petals around its keyed borders, the sprinkling of suitable libations,
the offering of fragrant smoke of sweet incense, the correct setting of
sacred flames and the assumption of the right frame of mind caused
by the realisation of some of Her hidden mysteries.

.. i

sign of m

fl—>**i» Qayin and 41
channelling #j
the context old
points of spirit
win and cause of j
all Her witchcal
gs. empowcn

^Ollr-K

Sigil is 4
and placed am§
for the nmm
the aspects
This sigil is«
with power of
of Her spells, Wt
oil lamps, re
of

Sigil of Ul
empowering quaMHi
wHL and can bet
son inosfa

1 a*-*

84

SI is to be traced with Her
then become fully activated
the strewing of flower
g of suitable libations,
nse, the correct setting of
1^ light frame of mind caused
mvsteries.

®lje Sorcery &tgU of Kebuaa

The Sorcery Sigil of Lebuda can be compared to the Nigromancy sigil
of Sancte Qayin and serves similar functions when it comes to the
outward channelling of the powers of the Witch-Mother Qalmana,
within the context of the sorcerous practice. This sigil opens up the
liminal points of spirit under Her royal dominion and aligns them to
the will and cause of the one accessing Her powers through it. It
serves all Her witchcraft and possesses the ability to access and direct
Her blessings, empowerments, enchantments and commanding powers.

This Sorcery Sigil is a foundation upon which workings are to be
based and placed and can act as a two-dimensional altar and a
foundation for the manifestation of Her unnatural power to alter and
manipulate the aspects of nature once blessed by Her own enspiriting
presence. This sigil is a very powerful means for the consecration and
charging with power of different tools employed in connection to the
casting of Her spells, like for example pieces of chalk, copper talismans,
candles, oil lamps, reaping blades, styluses and any other such
implements of magic.

The Sorcery Sigil of Lebuda also possesses protective powers, beside
its empowering qualities upon the magically focused emanations of
one's will, and can be employed as a potent talisman to carry hidden
on one's person in order to become covered by the aureole of Her Holy
Soul and gain additional strengthening to all enchantments cast in
Her names.

85

The sigil is activated by being traced in a suitable manner, the chanting
of Her Formula of Calling, flames of three red or half-red and half-
black candles, this depending on the nature of the work, smoke of an
incense blend consisting of elements from three plants under Her
power corresponding with the specific work at hand, libation offerings
of strong liquor and the strewing of red Rose petals around the circle
of the sigil.

86

illtable manner, the chanting
red or half-red and half-
of the work, smoke of an
„_j three plants under Her
Ik at hand, libation offerings
petals around the circle

<mje &eapinn tickles £inU of laluuia

The Reaping Sickles Sigil of Liluwa can be rightly compared to the
Mars-Saturnian sigil of Qayin Occisor and serves the wrathful and
pernicious workings of Red Harvest and the sowing of flesh within the
darkness of the grave. This is the sigil of the Murderer of Kelimath
and represents the death dealing and vengeful aspect of the Holy
Mother, acting as the destructive impulse of the Spirit upon that which
would keep it from its Lawless Becoming, Ascension and Divine
Unification.

This sigil of the reaping and bloodied sickles of Liluwa, being the Seed
of Lilith born through Hawa/Uwa, is the poison cup emptied, the
trident of Crowning Fire stabbed into the earth, the establishment of
the burial mound of Murder Concealed and the Black Cross-roads of
Unfated Death paved. Through this sigil Her just vengeance is brought
upon the defilers of sanctity and those blocking the paths of the
Awakened Spirits of Her Bloodline.

The Reaping Sickles Sigil of Liluwa holds also Her dominion over the
Dark Dead and commands the shades of the murdered and the
murderous dead and can be employed within the workings in which
they are to be sent out to do Her biddings.

The sigil is activated by being marked with consecrated black chalk
upon red cloth, the chanting of Her Formula of Calling, the strewing
of the poisonous flowers of the Lady around its outer perimeter, by
three cups of sweet red wine mixed with the fresh blood of a sacrificed

87

animal placed on its black points, the smoke of an incense blend
consisting of the flowers of three plants harvested from Her Garden
of Green and four withered flowers of the dead bought from Her
Garden of Bones and by seven black candles, carved, anointed and
dressed according to the purpose of the rite, placed upon the seven
crosses of the sigil and lit in Her name.

88

ke of an incense blend
rftuvested from Her Garden
,the dead bought from Her
carved, anointed and
placed upon the seven

uUje (jpuEcn of 13emtstan BarucBt £>tgil

The Queen of Venusian Harvest Sigil is connected to the Nightside
aspect of Venus, as expressed through the sphere of Qalmana's sorcery.
It is a granter of Her authority, blessing and protection, bringing Her
empowerments to the one bearing it as talisman or to that which is
marked with or placed upon it. This sigil is a badge of the harvester
of that which has been sowed in Her sacred names and an insignia
of one faithful to the Spirits Guised In Green, and is therefore also
a sign by and through which they bestow their blessings and themselves
become blessed.

This sigil possesses Her powers to cause spiritual growth and expansion
of personal power and is as an amplifier of Her blessings and therefore
only employed as talisman by those within Her cult, having access to
Her powers and deserving Her boons. Amongst the powers of the sigil,
when employed as talisman, can those of becharming, the strengthening
of the bounds of spiritual love and the obtainment of wealth be counted.
It is also well paired with some of Qalmana's other sigils and Key
Sigil, which can be marked on its opposite side or traced around it,
and can within such contexts focus the Point of Power created and
effectively aid in the harvest of the blessings of Our Ever Reaping
Lady.

i-

The sigil is activated by being inscribed on copper during the night
and planetary hour of Venus, while Her Formula of Calling is chanted,
and then washed and consecrated with the Ensouling Tincture of
Qalmana. If marked on parchment or paper it is to be written with

89

the blood of a dove sacrificed to the Rose-Crowned Queen, or with
Her Ensouled Ink, during the same night and planetary hour that the
copper talisman should be made. Within the workings meant to be
based and placed upon this sigil it must be traced with green
consecrated chalk upon a black cloth, sprinkled with rosewater,
fumigated with seven herbs belonging to Her planetary sphere of
influence and given one half-green and half-black candle, which is
placed at the centre of the sigil.

«r I » : t

s Green FhM

that of the Gl

Oor Lady s bteaH

and in connedli

"In* sigil is ho*]

Green Point of Q

wavs be

Ml

".j

is to be

In Green sptti

withm their "M

similar puipil

the coosecratMBl

talismans, connect!

and modes of

outlined in ih

at the SkulL aril

s Gnsn PofBft^l

to the Formal
Rase. Cherry m

90

fc#"Crowned Queen, or with
Ud planetary hour that the
f the workings meant to be
be traced with green
ikied with rosewater,
to Her planetary sphere of
! l^lf-black candle, which is

(falmana's tkeen Point of tije 9kuU

Qalmana's Green Point of the Skull is a sigil mirroring in power and
application that of the Green Point of Our Master, but calls specifically
upon Our Lady's blessings and curses during the workings of herbal
sorcery and in connection to the enspiriting recalling of the Black In
Green. The sigil is here presented in its keyed form, but can similarly
to the Green Point of Qayin be used in the two different forms and
in similar ways be employed also in its simpler aspect, without its
surrounding keys.

This sigil is to be employed when the herbal elements are to be
specifically consecrated through the powers of Qalmana and whenever
the Black In Green specially faithful to Her are to be called back and
re-seated within their corresponding plant elements. In keyed form
it serves similar purposes as the keyed Green Point of Qayin and
serves the consecration and ensoulment of Her aspect-specific fetishes
and talismans, connected to Her role as the Sower, the Reaper and
the Crowned Queen of the Black In Green.

The uses and modes of activation of this sigil reflect that which will
be fully outlined in the coming chapter concerning Qayin's Green
Point of the Skull, with the only differences in the activation of
Qalmana's Green Point of the Skull being the obvious deviations when
it comes to the Formula of Calling employed and the fact that She
favours Rose, Cherry or Vanilla scented cigars and cigarillos.

91

(5if£ (Quztn of Sulgaltija &iail

The Queen of Gulgaltha sigil is a connecting point to the aspect of
Qalmana reigning over the Cemeteries, together with Qayin in His
aspect as the Lord of the Black Cross. It calls upon the Skeletal Mistress
of the Mounds and through Her authority commands all the dead,
both the dark and lowly and the illuminated and blessed. This sigil
is paired with the King of Gulgaltha sigil and connected to all other
insignias and linear links of the different paths/aspects of Dominor
Tumulus.

The Queen of Gulgaltha sigil is to the workings of the boneyard and
the dead what the Green Points of the Skull are to the herbal sorcery.
It possesses the power to quicken the shades of the dead via their
physical links and can control and direct them via the force of their
Queen. As a talisman it grants Her protection, guidance and
empowerments during the workings conducted upon the bone sowed
fields of the dead. It is a gate through which Her light of Necrosophic
Gnosis can be received and Her Holy Soul communed with.

This sigil represents also Her position as the Queen of the Mighty
Dead and can even become incorporated into their altar setup, as a
means through which the most elevated dead can become summoned,
in Her name and through Her Power.

The sigil is activated by being drawn with consecrated white chalk
upon a black cloth, while the Formula of Calling is chanted, the strewing
of white Rose petals around its parameters, the sprinkling of Wormwood

92

ifci&tgU

infusion, the smoke of seven plants directly connected to Her
Kingdom and the flames of three half-white and half-black candles
anointed with a suitable Necromancy Oil.

petting point to the aspect of
I together with Qayin in His
■Hsnpon the Skeletal Mistress
krity commands all the dead,
■Hied and blessed. This sigil
pi and connected to all other
pat paths/aspects of Dominor

s of the boneyard and
fkmR are to the herbal sorcery.
pfcidi of the dead via their
pet them via the force of their
IF protection, guidance and
upon the bone sowed
Her light of Necrosophic
tool communed with.

I as the Queen of the Mighty
tod into their altar setup, as a
Mead can become summoned,

isrith consecrated white chalk
Calling is chanted, the strewing
B» the sprinkling of Wormwood

93

(Elauts Ihtsarrt &tgil

The Clavis Rosarri sigil is one of those sorcerous signatures of the
Lady Qalmana that must remain partly enshrouded in mystery as it
is connected to the esoteric aspects of the Great Work, demanding Her
initiatory empowerments and insights before it can be fully utilised.
It is a Key to Her Rosary, or Rose Garden, where the crossroads of
life and death become opened up to the Other Side and where Her
poison becomes ambrosia to those who have managed to enter the
Thorn-Gate of the Crowned Queen.

The Clavis Rosarri is a sign and a means through which the Hidden
Points are entered into and that which is concealed becomes unveiled.
It is a key to the secret paths of Akeldama leading to Gulgaltha and
to the Crimson Rose Upon the Black Cross. It is a key to the Nightside
Garden of Venus, where the spilt blood of the finite ego nourishes the
flourishing powers of the Spirit-Self and where the Love for True
Divinity Conquers All.

This sigil is a key held and granted by the Enduring Soul of the Holy
Lady, opening up the thorny paths to where Her Spirit is Enthroned,
making possible the return of Blood to Blood and Spirit to Spirit.

By the blessings of the Blood-Mother, Our Queen of Good Harvest,
and through the revelations granted by Her to the faithful shall this
sigil become activated and turned inside the Seven Locks, opening up
to Her Paradisal Garden of Venus.

Fin* Key Sigil of Qb|

used in order to dami

(nes own contni. 1

and the dead to

Qalmana, and

to

This Key Si^fe

of the mortal

Queen, posseflH)

even the mot i

•IS*

EcySgucrfSobjogafei

be incorporated
will

le, it can,

Ink upon ream

~ » > > 1 1 1

candles placed oa£

It

Suepmss for the m

^>oo others, or be i

mastery and

to the one who

of those

•••■#

written on a pieoei

1

to its
flame of the

empowering
ition of the
and in r

employment of the 4m

94

Keg &igil Nn. 1

pftifil

sorcerous signatures of the
fcr enshrouded in mystery as it
Great Work, demanding Her
re it can be fully utilised,
where the crossroads of
Other Side and where Her
have managed to enter the

\

through which the Hidden
concealed becomes unveiled,
leading to Gulgaltha and
It is a key to the Nightside
1 of the finite ego nourishes the
where the Love for True

P Ike Enduring Soul of the Holy
■fe~iL Her Spirit is Enthroned,
I* Blood and Spirit to Spirit.

*,"•'

t. Oar Queen of Good Harvest,
by Her to the faithful shall this
lie the Seven Locks, opening up

^

C

c

The First Key Sigil of Qalmana is that of Subjugation and is the Key
Sigil used in order to dominate and enthral those needed to be placed
under one's own control. The Key Sigil of Subjugation binds both the
living and the dead to one's own service, through the regal power of
Holy Qalmana, and places unbreakable shackles upon others, if need
be, in order to subjugate their volitions and make them do one's own
biddings. This Key Sigil is a forceful breaker of wills and linear
conjuration of the most stern and commanding powers of the Rose-
Crowned Queen, possessing the conquering power to place beneath
one's feet even the most unruly.

The Key Sigil of Subjugation can be employed in a multitude of different
ways and be incorporated into every rite that has as goal to defeat
another entities' will through the dominating powers of Holy Qalmana.
For example, it can, within the rites of ligature, be written with
Sanctified Ink upon red or purple ribbons, which then are used to
bind the effigy embodying the target. It can be carved upon red or
purple candles placed on top of the links to the one meant to become
dominated. It can adorn the wands of Qalmana, meant to act as Her
Ruling Sceptres, for the commanding and the enforcing of one's own
will upon others, or be inscribed upon talismans meant to confer
lordship, mastery and dominion. The Key Sigil of Subjugation grants
power to the one who uses it properly, by seizing and defeating the
will power of those against whom it is used.

When written on a piece of parchment with the suitable Ink of the
Art connected to its own sphere of influence, and then burnt in the
candle flame of the Forceful Queen the ashes so produced can become
a most empowering element to blend with other formulae meant for
the subjugation of the will of others, such as sprinkling powders, oils
or incense, and in some cases even for the mixing with Tobacco for
the employment of the dominating powers of Good Amiahzatan.

95

Keg Sujil £fo. 2

QOQ

The Second Key Sigil of Qalmana is that of Becharming and is the
Key Sigil used in order to turn and enflame the hearts of those upon
whom its enamouring enchantments are cast. The Key Sigil of
Becharming possesses the power to cast spells of glamour and confer
grace, beauty and charm in the minds and eyes of others and is
employed within all workings of amatory magic driving power from
the Beauteous Queen of Roses. This Key Sigil is a conferrer of an
irresistible and charismatic aura and a cause of attraction and sympathy
towards the one who would use it properly.

The Key Sigil of Becharming can bestow its powers through many
different ritual techniques and can empower any work or talisman
harmonious with its own cause. For example, it can be inscribed upon
a thin sheet of copper, which becomes consecrated and empowered
through the sorceries of Qalmana and then rolled into a tight scroll
and dropped into a bottle of perfume, in order to charge the perfume
with its spellbinding powers. Such consecrated copper scroll, bearing
the engraving and power of this Key Sigil, when stringed on a red cord
and hung around the neck will serve as a most powerful talisman of
amorous allurement.

This Key Sigil can also be inscribed upon red candles used during the
rites of love-witching, become traced with sanctified red ink on white
plates, upon which such candles are burnt, or in different ways become
employed within the workings performed through enchanting lamps,
fuelled with oils and perfumes extracted from Venusian plants.

When written with blood of a dove, sparrow or a rabbit on a piece
of parchment this Key Sigil will constitute a most potent talisman,
imparting great charm and power of attraction, to carry on one's
person and if written with an ink consisting of three drops of blood
from one's own left hand's ring finger, mixed with one drop of honey
and seven drops of rose water, upon a thin and small piece of paper,

enchantment can b«
of Qalmana

*"

third Key Sigil of %j
used in order to fll
Name or otherwise
pMRsses the power tm
and signs uttnfli
Mighty Qalmana's^
p laces man and af
Qahnana and Her tali
all that is avuw«i
pnioous sentences fad
ts it has

Sigil of Oath tt

v different wajfefc
of a written

or binding p

with this Key

finger are to be m

then is used fari

t, in order

.ZM

way can thv!
nrh ink internm^

tin Her
which thai is

96

fe.2

».*

Aat of Becharming and is the
Anne the hearts of those upon
fc are cast. The Key Sigil of
at spells of glamour and confer
and eyes of others and is
y magic driving power from
y Sigil is a conferrer of an
of attraction and sympathy

r its powers through many
rer any work or talisman
■Maple, it can be inscribed upon
fet consecrated and empowered
li then rolled into a tight scroll
ym order to charge the perfume
laaecrated copper scroll, bearing
^p, when stringed on a red cord
mt a most powerful talisman of

red candles used during the
rvith sanctified red ink on white
■at or in different ways become
naed through enchanting lamps,
■fed from Venusian plants.

iw or a rabbit on a piece
fcatitute a most potent talisman,
attraction, to carry on one's
of three drops of blood
with one drop of honey
l a thin and small piece of paper,

its enchantment can be cast upon a target by burning it in the altar
flame of Qalmana and then mixing its ashes into his/her food.

2&tr &iatl £fo. 3

\ 8 j *^^L^- If

The third Key Sigil of Qalmana is that of Oath Binding and is the Key
Sigil used in order to seal treaties and covenants entered into in Her
Holy Name or otherwise overseen by Her. The Key Sigil of Oath Binding
possesses the power to tie souls and spirits in accordance with the
words and signs uttered or written in mutual agreement and places
the Mighty Qalmana's unbreakable seal upon all such pacts. This Key
Sigil places man and spirit under oaths meant to further the cause
of Qalmana and Her twin brother, Our Master Qayin, and it assures
that all that is avowed is kept true and that otherwise Her most
pernicious sentences befall the one forswearing the solemn and formal
agreements it has sealed.

The Key Sigil of Oath Binding can within the practical context be used
in many different ways, but most often it is used as the finalising
signature of a written pact or otherwise employed as the representation
of Her sanctifying presence, under which secret alliances are entered
into or binding promises given. If human allies are to sign and seal
a treaty with this Key Sigil three drops from each person's left-hand
ring finger are to be mixed into a red, purified and dedicated ink,
which then is used for the drawing the Key Sigil above their written
agreement, in order to seal it by the Might of Qalmana.

In similar way can this key sigil, written upon a piece of parchment,
with such ink intermingled with the blood of those swearing to uphold
an agreement in Her name, be rolled around the stem of a single red
Rose, which then is held over the head of each person involved in the
oath binding process, while the pact is verbally pronounced by the
person standing beneath the Rose. When all parties have sworn under
the Rose of Qalmana in such manner the Rose with the Key Sigil

*'■'.

97

scrolled around it is placed upon a fire fed with the perfuming oils
and incenses of Qalmana. Thus the pact becomes sealed by the power
of the Rose-Crowned Queen, through Blood and Fire, and all involved
parties become bound to uphold their covenant in the strictest of
secrecy, as by the murder of Kelimat all that which is placed underneath
the Rose (Sub Rosa) must be kept secret.

In other contexts it is enough to just mark the Key Sigil of Oath
Binding in some suitable manner in connection to agreements entered
into with spirits and shades, for example by writing it with sanctified
ink underneath written pacts or marking it with chalk upon the ground,
upon trunk of trees or on the back of gravestones, all depending on
the context, but it is important that both parties have agreed before
this Key Sigil is employed and one must therefore through divinatory
means first come to a clear understanding before Qalmana's power
can, through this linear evocation of Her authority, be used for the
sealing of the deal.

Keg &tgtl No. 4

()

The fourth Key Sigil is that of Abundance and is the Key Sigil used
in order to conjure wealth, fortune and a plentiful harvest, all in
accordance to one's own correct sowing of the seeds of that which is
to be reaped. The Key Sigil of Abundance is a wordless prayer to Our
Lady of Good Harvest for the granting of the boons of Her increasing
powers of growth and is a point of connection to Her fertile aspect
as the Mistress of the Fruitful Gardens of Venus. This Key Sigil, when
employed correctly, banishes the blighting influences which otherwise
could ruin one's crop and aids in the flourishing of one's affluence.

The Key Sigil of Abundance can aid in all forms of workings aligned
with its own cause and effect and serves well the talismanic arts meant
to focus and attract such influences. For example, written with suitable
Ink of the Art upon a piece of parchment and kept in a pouch containing

dispirited seeds of
conjuring it can,
a most potent
plant elements
foundation of many
one's fortune

being written on
sheets of copper, this

by being scratched *|

a copper nail, before Ml

ts. In similar ways it 41

rated into magically -I

leaves which then art

the wanted prospered

the blessing of an actual i
narked upon the soil
gh the powers of
faithful Black In Green p*
Ery Sigil. By inscribing tiberl
ground and then stafcijqg4l
with the Key Sigil, oftj
in Qalmana's name 1

*■*

«q

/&. JTr

■j%.

fifth Key Sigil is that of i
all workings meant to ■
e that which must be pi
sorcerous power of the Vd|

bringer of darkness
through which H

98

with the perfuming oils
sealed by the power
land Fire, and all involved
vacant in the strictest of
■bich is placed underneath

bk the Key Sigil of Oath
Hon to agreements entered
jrwriting it with sanctified
chalk upon the ground,
, all depending on
have agreed before
re through divinatory
g before Qalmana's power
irity, be used for the

I

* and is the Key Sigil used
im plentiful harvest, all in
£the seeds of that which is
t wordless prayer to Our
boons of Her increasing
action to Her fertile aspect
Hanus. This Key Sigil, when
gaaflnences which otherwise
g of one's affluence.

of workings aligned
the talismanic arts meant
Baaiple, written with suitable
t in a pouch containing

the enspirited seeds of seven plants allied to its desired effect of
wealth conjuring it can, after our Lady Qalmana's consecrations,
become a most potent talisman. In similar ways it can be paired with
other plant elements harmonious with its intended power and act as
the foundation of many such fetish-bundles, possessing the power to
increase one's fortune and earnings.

Besides being written on parchment and purified paper, or inscribed
on sheets of copper, this Key Sigil serves also well all forms of candle
magic, by being scratched upon the cleansed wax of a green candle
with a copper nail, before it is duly anointed and dressed with suitable
elements. In similar ways it can further other Rites of Flame, by being
incorporated into magically charged oil lamps or by being written on
certain leaves which then are fed to the fire in order to attract and
cause the wanted prosperous manifestations and outcomes.

For the blessing of an actual acre to be sown with seeds this Key Sigil
is marked upon the soil itself with the tip of a wand consecrated
through the powers of Qalmana, having been harvested from one of
Her faithful Black In Green possessing the attributes connected to this
Key Sigil. By inscribing the Key Sigil in question seven times upon
the ground and then staking out the plot by placing four green candles,
marked with the Key Sigil, one on each of the four corners and lighting
them in Qalmana's name the soil will become blessed by Her
Sanctitude.

Ken B'mi No. 5

/5i Jrr7l\ t

The fifth Key Sigil is that of Concealment and is the Key Sigil used
within all workings meant to keep hidden, cloak in shadows and make
invisible that which must be protected by enduring secrecy, all through
the sorcerous power of the Veiled Queen. The Key Sigil of Concealment
is a bringer of darkness upon the eyes and minds of others and is a
means through which Her powers are made manifested in order to

99

obstruct and mislead those against whom the Holy Mother's gifts of
concealment are sought. This Key Sigil is a shroud covering that which
it is placed upon, shielding it from the detection of both man and
spirits.

The Key Sigil of Concealment can be employed within all settings
necessitating the hindering of the discovery of any person, deed or
thing and while not possessing the power to grant physical invisibility
its powers to avert attention will make that which its sorcerous powers
are placed upon go unnoticed. For example, it can be written with the
suitable Sanctified Ink upon a sheet of parchment or cleansed paper,
together with other magical signs and written petitions evoking
concealment or directing the influences focused to blind and confuse
certain individuals, like within some of the workings done against the
law. The ashes from such written talismans burnt in the altar flame
of Qalmana can effectively be incorporated into talismanic sachets or
oils of concealment.

If inscribed on a thin band of copper, become consecrated with the
essences of suitable plant elements and offerings, and then rolled up
into a scroll it constitutes a powerful talisman of invisibility, for wearing
upon one's person or for placing in the proximity of that which is to
be kept hidden. This Key Sigil can also be marked upon the ritually
obtained femur or tibia bone of a black cat in order to create an even
more potent talisman of concealment, with the powers of misleading
and blinding all those from whom one's presence would need to be
kept enshrouded.

2Cct| &tgil Nn.

H»to*&

&#

The sixth Key Sigil is that of Chastisement and is the Key Sigil used
within all the rites of punishment and revenge, during which the
wrathful aspect of the Lady of the Bloody Sickle is called upon to
afflict a deserving target. The Key sigil of Chastisement is a tool of

100

the Holy Mother's gifts of
ft a shroud covering that which
ht detection of both man and

► ■••Ml.,. -■■

fr employed within all settings
y of any person, deed or
to grant physical invisibility
which its sorcerous powers
; it can be written with the
^parchment or cleansed paper,
ifti written petitions evoking
i* focused to blind and confuse
If the workings done against the
burnt in the altar flame
into talismanic sachets or

vengeance and bearer of the sharp and poisonous thorns, piercing
body, mind and soul of those against whom it is turned, but because
of its severe nature it can also wound the hands of anyone lacking
the respect, knowledge and empowerments required for its correct
employment. This Key Sigil is as the thorns of the Rose, protecting
that which is sacred, good and beautiful, by spilling the blood of those
who would harm or defile it.

The Key Sigil of Chastisement is employed within all settings where
Sancta Qalmana is petitioned to harshly punish an offender and it
acts within such contexts as the conductor of all the poisonous and
harmful influences falling under Her royal jurisdiction, from both the
Kingdom of Green and the Kingdom of the Dead. It will within such
settings direct all emanations connected to Her towards the baleful
affliction of the target and enclose the person within a circle of Martial
Fire and Saturnian Poison, while jabbing him/her from all directions
with the thorns of the Fell Garden of Malediction.

l^ become consecrated with the
rings, and then rolled up
of invisibility, for wearing
ximity of that which is to
H» be marked upon the ritually
M cat in order to create an even
£ with the powers of misleading
■e"s presence would need to be

There are many different ways this Key Sigil can be used and it can
find a place within almost all forms of aggressive techniques of sorcery
and witchcraft. For example, it can be drawn with consecrated chalk,
containing enspirited elements pertaining to the nature of this Key
Sigil, upon any suitable surface in proximity to the dwelling place of
the target, such as upon the road leading to and fro the person's home,
upon the trunk of a suitable tree facing it or even upon the walls or
door of the house itself, all depending upon that which is most fitting
for the specific situation.

"-£&£

tt and is the Key Sigil used
bad revenge, during which the
■body Sickle is called upon to
of Chastisement is a tool of

The Key Sigil can also be inscribed with a rusty nail upon the back
of a figure candle consecrated according to the rite for the Enlinkment
of Sympathetic Effigies. The candle is then anointed with the venom
of seven Black In Green faithful to Qalmana and pierced with 49
thorns and taken to a T-shaped cemetery crossroads and there lit in
Qalmana's name, in order to combine the deadly powers of the plant
spirits with those of the Dark Dead.

Within other contexts this Key Sigil can be used in less elaborate
candle burning rituals and become inscribed upon a black candle,

101

which then is anointed with suitable oil in harmony with its cause and
placed upon the links of the target of the work. Such candle, when
lit during the petitioning of the Lady of the Bloodstained Garden, can
effectively direct Her deadly emanations towards the one deserving
Her punishments.

someone deserving

fashion in the doi
spirit to be rewarded m
to Her, direct Hi
becomes petitioned to Ufa)

When written seven times with venomous ink upon a piece of
parchment, which then is burnt in the flame of an offertory black
candle lit for Qalmana, the ashes so produced will greatly empower
all formulae reserved for cursing, be it for powders, oils or incense
and when written in similar fashion across the photo of the target and
the photo placed underneath of one of Our Lady's fetishes, it will
direct Her punishing influences effectively upon the whole being of
the person so cursed and placed beneath Her feet.

Kcu &iail £fo. 7

The seventh Key Sigil is that of Consecration and is the Key Sigil
employed within all rites of blessing and empowerment drawing
spiritual essence from the Holy Qalmana. The Key sigil of Consecration
is connected to the aspects of the sorcerous might of the Lady being
the polar opposite end to those evoked through the sixth Key Sigil and
it channels nought but Her benevolence and sanctitude, for the sake
of Her faithful. This Key Sigil is a connection to Her ensouling and
enspiriting boons, granted to the receptive while She walked in life
and still being granted by Her, even in and through Death.

The Key Sigil of Consecration is employed within all rites meant to
channel Her blessings and empowerments, be it towards, upon and
into a person, a thing or even a shade or a spirit. It can, for example,
be used within the workings meant to reward someone through Her
powers or when Her essence is to be seated within some talismanic
form. A talisman inscribed with this Key Sigil and consecrated upon
Her other seals and through the fetishes of Qalmana can be granted

the rites of fetiflj

102

htomony with its cause and
llirork. Such candle, when
^■loodstained Garden, can
the one deserving

to someone deserving Her boons, or the Key Sigil marked in some
suitable fashion in the close proximity of the earthly place of a shade
or spirit to be rewarded can, in connection to the giving of suitable
offerings to Her, direct Her endowing currents towards the one She
becomes petitioned to bless.

ink upon a piece of
of an offertory black
will greatly empower
ers, oils or incense
flfee photo of the target and
fev Lady's fetishes, it will
f ■pon the whole being of
feet.

and is the Key Sigil
|M empowerment drawing
fH ¥t\ sigil of Consecration
Hi might of the Lady being
£feh the sixth Key Sigil and
md sanctitude, for the sake
cfBOo to Her ensouling and
m while She walked in life
pi through Death.

..•**■-•

|L within all rites meant to
fc> be it towards, upon and
L^nrit It can, for example,
tmcd someone through Her
led within some talismanic
HkQ and consecrated upon
tf Qalmana can be granted

As a talisman this Key Sigil can lend many of the blessings and the
protection of Qalmana and serves amply to enhance the powers of any
of Her other talismans and amulets that it can become combined with.

Within other context this Key Sigil can be used for all general
empowerments and consecrations and can direct Her power to infuse
powders, oils, tinctures, perfumes, distils or anything else in need of
Her blessing touch. If branded, or otherwise marked, upon one of Her
wands it can create a powerful tool for the stirring of potions and
other kinds of mixtures, bringing the blessings of Qalmana, filtered
through the attributes of the Black In Green of the wand, in to that
which it would stir.

Within the rites of fetishism and ensoulment of idols this Key Sigil
serves most efficaciously, as it acts as a focusing and drawing point
for Her soul and Holy Spirit and strengthens all Her emanations
within such contexts of earthly enthroning.

Most often this Key Sigil is best manifested by being inscribed upon
a thin sheet of copper, which then must receive the consecrations of
Qalmana, so that it can in turn become capable to amplify, hold and/
or reflect the power of all such consecrating blessings.

103

CHAPTER 8

atfjE i&oButitB of tfjc Eoae (Juectt

Rosarium or Rosary, signifying both a Rose-Garden, a garland of roses
and a string of prayer beads, is of course something intimately
connected to the sorceries of the Holy Qalmana, being that She is the
Queen of the Rose-Garden of Venus and the one who hears the wordless
prayers of the faithful. In similarity to Qayin, She also has Her set
of beaded talismans, reflecting those of Qayin's described in the First
Book of Falxifer, with the only difference being the ways and the
alternative elements by which they are consecrated, as Her rosaries
of course must be washed and soaked in the infused essences of such
elements obtained from the plant, mineral and animal kingdom that
have spiritual connections to and are in sympathy with Her.

But, besides the rosaries similar in form to those of Qayin already
described in the First Book of Falxifer, our Holy Qalmana also possesses
a set of Her own unique rosaries. These rosaries more intimately
connected to Her secret arts and aspects of Her Soul and Spirit are
as following:

7x7 black and jxj red beads, plus 7 talismanic spacing beads
7x7 black and 7x7 green beads, plus 7 talismanic spacing beads
7x7 black and 7x7 white beads, plus 7 talismanic spacing beads

The talismanic spacing beads are placed after each row of 7 black and
7 red, 7 black and 7 green or 7 black and 7 white beads strung on
each of the rosaries.

For the black and red rosary the spacing beads are made of seven very
thin sheets of copper, inscribed each with one of Qalmana's Key Sigils,

104

r

So0e (|itmt

jpae-Garden, a garland of roses
jgpvrse something intimately
Qaliii hi i being that She is the
0tt one who hears the wordless
pQayin, She also has Her set
EQayin s described in the First
\ptee being the ways and the
t amsec rated, as Her rosaries
^ tbe infused essences of such
ppl and animal kingdom that
sympathy with Her.

to those of Qayin already
prHohr Qalmana also possesses
|ppe rosaries more intimately
pgB of Her Soul and Spirit are

>%*■

spacing beads
frftniii mil spacing beads
tJimn inii spacing beads

|A after each row of 7 black and
t and 7 white beads strung on

*>■

^ beads are made of seven very
one of Qalmana's Key Sigils,

which then are activated and consecrated individually with their own
corresponding herbal formula and then rolled up tightly into small
scroll-beads that can be strung on the rosary.

For the black and green rosary the spacing beads are made of seven
different small pieces of wood, each ritually harvested from seven of
Her holy trees, like for example Rose, Elder, Lilac, Whitethorn, Apple,
Cherry and Alder, or from any other such tree that sound judgment
or Gnosis points out as one of Her arboreal links or points of power.

For the black and white rosary the spacing beads are made out of bone
and each of these beads are to have been buried at a separate cemetery
for 7 nights each, in a place of power specifically connected to Her
aspect as the Queen of Gulgaltha, so that each of them become
connected to the powers of a cemetery and so that the seven of them
together constitute the One Link to the wholeness of the Sevenfold
Power of Field of Skulls, before they are strung on Her rosary.

The red and black rosary is connected to Qalmana's aspects as the
Witch-Mother and the Mistress of All Sorceries. This rosary is a
talisman that grants the powers of enchantment and aids in all magical
undertakings mimicking Her own arts, but it also grants Her protection
and Her veiling halo, which can make blind the profane and act as
a beacon of light calling upon the blessings of all spirits faithful to
Her.

The black and green rosary is connected to Her aspect as the Rose-
Crowned Queen of Harvest and the Mistress of all Black In Green.
This rosary grants the power to conjure all spirits and spiritual qualities
of the Kingdom of Green and assists greatly in all rites of sowing and
harvesting and will, by Her power, aid in the establishing of contact
with all the aspects of Divinity hidden behind or caught within the
forms of plants.

The black and white rosary is connected to Her aspects as the Corpse
Queen of Gulgaltha and the Mistress of the Crossroads of Death. This
rosary grants Her empowerments through the forces of All Cemeteries,
as the seven cemeteries ritually connected to it esoterically create the

105

connection to the Whole of Gulgaltha, spanning from the first grave
to the last, and is both a talisman and amulet of great use during all
interactions with the dead, no matter if they be Mighty and Blessed
or cursed and obsessed.

The exact procedure for the consecration of each Rosarium of Qalmana
shall be left undisclosed, as it, like all of Her other mysteries, is
reserved for those who actually reach Her and become received by Her
and thus also become blessed by beholding Her veiled beauty and
receiving Her illumination and direct guidance, but throughout the
First and this Second Book of Falxifer there are enough hints and
clues given to lead the cunning towards the correct direction, where
they through contemplation, meditation, prayers and communion with
the Holy Mother and Her hosts of famuli shall become able to learn
and practice all Her sacred rites.

"**xj

($wm

the sacred tti
Qahnana it is HnBJ

t position wnlj
orcery. ThefcJ
curved and sidShi
farm of a knife. Ml
and are of eqortl

nkfcle serves tbe baJ
and possess**
Sack In Green, 1li
the knife, most €
branches and d
Her wort

The blade of the Sickle «
its handle made
to the Venefie Si
Id be adorned andli
rating treaties pa
fnfl empowerments
• be branded and tfee
itrv marked.

it'.-

M*m smaD offering in H
m 1» spflL it must afta
one meant to pb

106

CHAPTER 9

Stlfc llaue* of tlje

Amongst the sacred tools and the icons dedicated and connected to
Holy Qalmana it is Her Reaping Sickle and Blade which take the most
prominent position within the context of both Her veneration and Her
practical sorcery. The blades of these tools of harvest take two forms;
one is curved and sickle shaped and the other straight bladed and in
the form of a knife. Both of these blades serve their own share of the
work and are of equal importance.

The sickle serves the harvesting of herbs and other more delicate plant
elements and possesses the ability to reap the full spiritual powers of
their Black In Green, through the authority of their Supreme Queen,
while the knife, most often with a long and heavy blade, serves to
harvest branches and other more sturdy parts of the plants needed
for Her work.

The blade of the Sickle of Qalmana is traditionally made out of copper
and its handle made out of the wood of one of Her sacred trees.
Similar to the Venefic Sickle of Qayin also Qalmana's harvesting blades
are to be adorned and blessed with the specific set of sigils connected
to the ruling treaties granting the cutting blades Her blessings, curses
and full empowerments. The handle part of the Sickle Sigil of Qalmana
is to be branded and the blade part of it is to be engraved or otherwise
permanently marked.

As a small offering in return for all the Blood of Green that the sickle
is to spill, it must after its marking draw blood from the left hand
of the one meant to physically wield it. If the blade is sharp enough

107

to draw blood from the flesh it will also be fit for the Sacred Rites
of Harvest. The blood so spilt is to be smeared upon the blade as a
reminder of the fact that power demands power and that every harvest
has its price.

B

By the markings and the anointment with blood the sickle becomes
connected to the blade with which Qalmana Herself reaped and still
reaps, and it becomes ready for its final stage of consecration, via the
rites of ablution, during which the harvested flowers from seven plants
most closely connected to the Holy Mother are made to transfer their
spiritual virtues to the sickle, by the extraction and transfer of their
essences via a suitable solvent, such as water ritually collected from
a place of power or strong liquor that has been prayed over, for the
making of a strong tincture.

After having been marked, bloodied and washed in and by the unified
powers of the seven Black In Green faithful to Qalmana, the sickle
is to be placed upon Her Sorcery Sigil, or Her Green Point of the Skull,
and there, according to the correct mode of activation of the sigil
chosen, be given the final sanctification and the sealing of the powers
bound to and within it. After 24 hours the Sickle of Qalmana will be
fully empowered and removed from the sigil, wrapped in green silk
and kept upon the altar.

»

fc'V

m.

108

be fit for the Sacred Rites

upon the blade as a

iwiwer and that every harvest

blood the sickle becomes
Herself reaped and still
e of consecration, via the
flowers from seven plants
ber are made to transfer their
n and transfer of their
ritually collected from
pp been prayed over, for the

ppshed in and by the unified
Hkful to Qalmana, the sickle
NHer Green Point of the Skull,
lie of activation of the sigil
tmd the sealing of the powers
fee Sickle of Qalmana will be
wrapped in green silk

W,

Ifc

The Sickle Sigil of Holy Qalmana,
for the marking of the blade and handle of Her Reaping Hook

109

When it comes to the straight reaping blade, reserved for the cutting
of the bones of plants during the sorcerous workings of Qalmana, the
procedure is exactly the same as with the making and consecrating
of the sickle, with the only differences being the shape of the sigil
meant to adorn its blade and the material of the blade itself, which
in this case must be heavy and sharp enough to cut through branches
without causing too much damage to the host tree.

The handle part of the Sickle Sigil retains its shape, but its curved
part intended for the marking of the blade must be changed into a
straight form, fitting the blade of the knife.

As for the blade the copper must here become replaced by steel or
iron and the tabu against those metals become here overridden, through
the enchanting and taming of the fires of the martial blade, by the
powers of the Witch-Mother Qalmana. This is achieved by placing the
container of infusion or tincture, in which the knife is to be washed,
directly upon the proper activated sigil of Qalmana and then first
washing and then letting the knife remain submerged in the
empowering, and in this case taming, bath for at least 24 hours,
during which the sigil upon which the work is placed is kept activated
by the power of the flames set upon it.

After the 24 hours the knife can be retrieved, dried, oiled and kept
wrapped in green silk, until it is needed for the Good Work of the
Lady, be it for benediction or malediction.

Besides its primary purposes such knife of Qalmana can also serve
well other forms of harvesting, such as when the life and soul of other
creatures are to be reaped for the sake of the fortification of Her
sorceries and the quickening of the powers of the elements employed
therein.

110

-.*-•

:M

reserved for the cutting
m workings of Qalmana, the
be making and consecrating
being the shape of the sigil
bl of the blade itself, which
pgb to cut through branches
B bost tree.

its shape, but its curved
pde must be changed into a

jpecome replaced by steel or
■c here overridden, through
of the martial blade, by the
pf Is achieved by placing the
jjb the knife is to be washed,
i of Qalmana and then first
n submerged in the
for at least 24 hours,
pdk is placed is kept activated

dried, oiled and kept
1 for the Good Work of the

t of Qalmana can also serve
bca the life and soul of other
t of the fortification of Her
of the elements employed

The Straight Sickle Sigil of Qalmana,
for the marking of the handle and the blade of a knife

111

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.sas nWW

Harvester! Destroyer! Liba
Lihiwa! Liluwa! Liluwal

Covered in Black She Conm
Smeared with Blood She
She comes bearing the Fi

She comes to Bless and to {J
She comes to Bind and to St

IM-Uwa of the Sickle is H<
The Grand Mistress of Txe^
All Bewitching and Boundtt

Blood is Her Tribute and £|
Death is Her Gift and Liben

She is an Enchanter of the 1
She is a Vanquisher of the I
She is a Bringer of an Unfa

Hers are the Blood-Sprinkk
Hers is the Beauty-Clad Poi
Hers is the Sweetness of the

Lil-Uwa Her Name Is!

• \£.

CHAPTER 10

IGUuwa Her £fame 3js

Harvester! Destroyer! Liberator!
Liluwa! Liluwa! Liluwa!

Covered in Black She Comes!

Smeared with Blood She Comes!

She comes bearing the Fragrance of Night's Blossoms!

She comes to Bless and to Curse!
She comes to Bind and to Set Free!

Lil-Uwa of the Sickle is Her Name!

The Grand Mistress of Tzelmoth is Her Title!

All Bewitching and Boundless is Her Power!

Blood is Her Tribute and Life Her Harvest!
Death is Her Gift and Liberation Her Blessing!

She is an Enchanter of the Dead!
She is a Vanquisher of the Living!
She is a Bring er of an Unfated End!

Hers are the Blood-Sprinkled Flowers of a Dark Eden Risen!
Hers is the Beauty-Clad Poison of all Black In Green!
Hers is the Sweetness of the Unlawful Fruits of Wisdom!

'#■

£*■* -

Lil-Uwa Her Name Is!

113

From the Seed ofSataninsam She rose!

From the Side of the Serpent She came!

As a Crowned and Conquering Queen She returned!

In the Kingdom ofNightside Venus She is now Enthroned!

Whisper Her name in Awe and thus Evoke Death to all
that would defy True Beauty!

Zammazo Emoth Zaraqaen Liluwa Baalatzelmoth!

114

!SU

jtthr returned!
m now Enthroned!

Death to all

moth!

PART

ii

tlje IBkurk iln (Brmt

atth

©If etr g>0rcerfejs

^
i-*&.

*

*#

115

*?:

I* »

f *

N

1

h

i

©he (fatttn*

itt

'■**?.

Given Point of the Sk§
Qatsiyr which botinj
through esoterifcj
of both the Black |
Spirits within fcg

iwngnia acts as the pa
and is indispensable l

''■*■: JT.

of His

this insignia Hispc
and Master of fll
the workings of cm
related to the
soul and spirit-

"■ *?*.-

of this in \jjm%
combination of His lfl

of His aspect-^
the Sovereign of f
serve all rites in wi

I l?1

bock, empowered art

fffrohrement, autbaril

this insignia the p
spirits of the plant!
can be sommoM
base and ex aifr i

s

CHAPTER 11

Stye (tairn print of ttyz Btoxli

The Green Point of the Skull is the Insignia and Spirit Signature of
Qayin Qatsiyr which both represent and manifest the powers made
accessible through esoteric treaties made between His spirit and the
spirits of both the Black In Green and the Black In Red (i.e. the
Awakened Spirits within both plants and man).

r

This Insignia acts as the point of ingress for the Lord of the Venefic
Sickle and is indispensable when it comes to the plant related aspects
of His Sorcery.

Through this insignia His powers, in the aspect of the Thorn-Crowned
Harvester and Master of the Green Skull, are evoked and directed
towards the workings of consecration and telestic seating of spiritual
essences related to the aspects connected to these manifestations of
Qayin's soul and spirit.

t?*^^ - '—

-St-wfe

The powers of this insignia of the Master Qatsiyr can be compared
to a combination of His Nigromancy and Falx Bellicum sigils, with
the addition of His aspect-specific essence as the Master of all Venefic
Arts and the Sovereign of all spirits of the Green Kingdom and can
therefore serve all rites in which the Black In Green are to be charged,
called back, empowered or worked with in any other form through His
direct involvement, authority and grace.

Through this insignia the path of the First Akeldama can be opened
and the spirits of the plants, once awakened by the blood of the First
Murdered, can be summoned and communed with, both for the sake
of sorceries base and exalted, as that Field both covers the nadir and

117

reaches up towards the zenith of His, and therefore also our own,
Becoming upon the Thorny Path of Nod.

This insignia is a locked gate with a twofold key consisting of Qayin
Qatsiyr's Formula of Calling and a ritual procedure through which the
key is turned and the power of Green Point of the Skull made activated
and accessible.

The worded formula in question calls upon the Master in His aspects
of the Father and Sower, the Planter, the Ploughman, the Bearer of
Thorns, the Reaper, the Poison Bringer, the Lord of the Tree of Death,
the Monarch of Green Death, the Master of the Sickle, the Harvester
of God and the Son of the Devil.

The following is Master Qatsiyr's Formula of Calling:

Veni Qayin Sator, Consitor etArator!
Veni, veni Spinifer, Messor et Venenifer!
Veni Dominor Arbor Mortis!
Veni, veni Rex Mors Viridis!
Veni Baal-Maggal et Qatsiyrel!
Veni Qayin ben Samael! (x7)

For the ritual procedure of the activation of the Green Point of the
Skull, through which the powers called upon through the given formula
are accessed and directed, four green candles, one black candle, liquor
and a cigar are required.

The insignia is to be marked in a suitable manner on a fitting surface,
such as with ensouled or otherwise sanctified black or green ink, paint
or chalk upon a piece of green or black cloth, a piece of flat wood
or on a cleansed and suitable sized piece of paper or parchment.

of power «ril|j
pmmiooed upon the d

Liquor is then to be sprayed from the mouth three times over the
insignia in order to water it. The cigar is lit in traditional manner and
its smoke blown at all parts of the insignia in order to further activate
it, while prayers through the smoke are given to the Master concerning
the reason for why His powers are roused through the Green Point.

118

therefore also our own,

key consisting of Qayin

ure through which the

of the Skull made activated

the Master in His aspects
Ploughman, the Bearer of
Lord of the Tree of Death,
of the Sickle, the Harvester

The four green candles are so to be positioned upon the four cardinal
points of power within the insignia, and the one black candle is
positioned upon the skull at its centre.

(When plant-elements are worked upon, consecrated or in any manner
charged with the powers of the Master they are placed inside of a
suitable, flat lidded, vessel at the centre of the insignia and the black
candle is positioned on the lid of that vessel.)

The green candles are to be given flame first, while Qayin Qatsiyr's
Formula of Calling is chanted once over each, starting with the
uppermost green candle and moving downwards in a widdershins
motion until the fourth green candle is lit, and then the black candle
is given flame and the formula is chanted three times over its flame,
so that the Calling of Master Qatsiyr has been intoned all in all seven
times over the five flames.

of the Green Point of the
h§OD through the given formula
one black candle, liquor

'manner on a fitting surface,
black or green ink, paint
doth, a piece of flat wood
of paper or parchment.

At that point when the insignia has been planted, given libation, smoke
and fire and the calling has been chanted for the seventh time, the
Point of the Green Skull will have been fully activated and opened,
and the Black of the Green placed upon it becomes summoned by the
power of Qayin the Tiller and brought back, quickened and charged
directly by His sorcerous might and their consecrated element assumes
thus qualities similar to correctly ritually harvested plants and becomes
enspirited by their corresponding daemons.

Upon such activated Green Point, the daemons of the plants can be
communed with in many different ways and their signatures and secret
names can be obtained by those possessing the empowerments of the
First Coronation.

three times over the
in traditional manner and
{Kb in order to further activate
ytoen to the Master concerning
through the Green Point.

119

Qayin Qatsiyr's Green Point of the Skull

There is a secondary version of the same insignia in which the Green
Point of the Skull is encircled by the characters of Master Qatsiyr and
in contrast to the primary version, which is most often employed
within rites where plant-elements are worked with through His grace
and power, this secondary aspect of the insignia is reserved for the
evocation of the essence of the Master Qatsiyr Himself and is most
often utilised when His aspect-specific fetishes and talismans are to
be ensouled with the spiritual essence of the Sovereign of All Black
In Green, when He is to be given thanks and offerings and be
communed with directly, or when His direct intercession is sought in
certain other pressing contexts.

If the purpose of the Calling is to imbue different elements, talismans
and fetishes with His essence, all such objects must be placed upon
vertical and horizontal parts within the insignia or upon the skull,
close to where the black candle shall burn. If the purpose is instead
to give Him offerings or to petition Him to reap on one's own behalf
the offerings or/and sympathetic links pertaining to such goals are to
be placed upon the four diagonal points inside the insignia, within the
curve of the blade of each reaping sickle.

When it comes to the activation of the Keyed Insignia of Master Qatsiyr,
it follows a sequence similar to the one already described, but with
some alterations when it comes to the giving of the libation, the amount

colour of the
of Calling.

* M • . • 1 1

of tiqpoi
*B?a snifable animal i

m

Akrktama beooai

m

to egress inaal
of That M

Hon half of nti
placed upon tin

of the four |

and corses i

Point of the

fnlh-

4 l • 4

half-gree* I
spaced be I wife
one black cans
skull.

giving of flame all

of Calling is <
to in the usual*
fit the Fonnstii
itff 1 hilflij

■kb chanted seven toi
«f tar insignia is to be
qMiiji is to be d*
Him that has

120

of the Skull

insignia in which the Green
ers of Master Qatsiyr and
is most often employed
with through His grace
(be insignia is reserved for the
br Qatsiyr Himself and is most
IfcfctBhes and talismans are to
the Sovereign of All Black
and offerings and be
intercession is sought in

te different elements, talismans
k objects must be placed upon
Ar insignia or upon the skull,
. If the purpose is instead
to reap on one's own behalf
I pertaining to such goals are to
Is inside the insignia, within the

Insignia of Master Qatsiyr,
already described, but with
of the libation, the amount

and colour of the candles and to the timing of the chanting of the
Formula of Calling.

The libation of liquor is here to be replaced by the fresh spilt blood
of a suitable animal offering and the green upon which the insignia
is marked in black is by this 'Watering of the Field' made red, and
thus Akeldama becomes established.

The tobacco offering is here to be given in ways similar to the earlier
instructions concerning the giving of smoke to this insignia and through
the smoke prayers are directed to the Master of the Sickle and He is
invited to egress from the bloodied lines of the insignia constituting
the roads of That Field, meant to be blessed by His treading. When
more than half of the cigar has been smoked the remaining part is
to be placed upon the altar ashtray.

Instead of the four green candles used when His empowerments,
blessings and curses are sought through the primary version of the
Green Point of the Skull, seven half-green and half-black candles and
one single fully black candle are to be positioned upon the Keyed
Insignia.

The seven half-green and half-black candles are to planted upon the
crosses spaced between the characters/keys surrounding the insignia
and the one black candle is placed at its centre, upon the Falx Bellicum
marked skull.

The giving of flame starts with the candle placed upon the uppermost
positioned cross, marking the Point of Midnight, and Qayin Qatsiyr's
Formula of Calling is chanted once. The candles are then to be given
flames to in the usual widdershins motion and succession and for each
candle lit the Formula of Calling is chanted once, until all the seven
half-green and half-black candles have been lit and His Calling has
been chanted seven times. At that point the black candle at the centre
of the insignia is to be given flame and the salutation of the Master
Qatsiyr is to be chanted once, in order to give praise and
welcome Him that has come.

121

Salve Qayin Sator, Consitor et Arator!
Salve, salve Spinifer, Messor et Venenifer!
Salve Dominor Arbor Mortis!
Salve, salve Rex Mors Viridis!
Salve Baal-Maggal et Qatsiyrel!
Salve Qayin ben Samael!

The channelled powers accessed through the activated insignia will
be flowing forth while the flames burn upon it, and when they are
all fully consumed the work will have been accomplished and the
roads and the gate will once again become closed.

The painted or otherwise traced insignia will after such workings retain
portion of its holiness and can be kept for future rituals, kept as a
talisman enlinked to the Master or taken out to a field of harvest or
a forest and there buried with suitable offerings in order to further
give thanks and praise the Master and establish His power where the
Green Point of the Skull becomes sowed.

=.«

The Keyed Insignia of Master Qatsiyr

»

■■%

die most
and the
Mfcfel allies to on

" spirits of s«p
the dilated J
afigned to the Cam
IWiipfciliiim and other M
fiaunal point

•■•■-$&■

powers
vurid through
art* of blood sacrifice, Si

jgpnof the parched end

■ .if ;

of the Nahemotkac
. the very sal
Ar Aadow-vessel of «

by our MastB
Mood-Mother Qah

of this there
the profane

the Hi

them bv the

enreiallized Black i

to them thiDi

of the Janns-fi

122

|ft Hie activated insignia will
iapon it, and when they are
accomplished and the
closed.

after such workings retain
future rituals, kept as a
ft cut to a field of harvest or
offerings in order to further
Itriiftish His power where the

CHAPTER 12

Stye Hack In <&ttm

Amongst the most powerful magistelli of the Qayinite are those of the
Arboreal and the Herbaceous Hosts of Black Guised In Green. These
faithful allies to our cause and assistants in Our Great Work are the
embodied spirits of some of the intruding forces of the Sitra Ahra, the
portions of the diluted divine essence that they empowered, awakened
and aligned to the Cause of the Black Light and the spirits of the many
Nephilum and other Mighty Dead that later became seated within
the liminal points of the forests and gardens of this world.

The intruding powers from the Sitra Ahra are the ones brought into
this world through Our Master Qayin's and Our Lady Qalmana's first
acts of blood sacrifice, which stained red the green and opened up the
jaws of the parched earth and connected the first tombs to the unlocked
gate of the Nahemothic realm. As the First Tillers became the First
Murderers, the very nature of the plant kingdom became altered and
the shadow-vessel of each and every plant sowed, cared for and
harvested by our Master Qayin Qatsiyr and His Rose-Crowned Bride,
our Blood-Mother Qalmana, became thus affected and unnaturally
enspirited.

Because of this there are two aspects to each plant in this world; one
being the profane aspect serving the Law of Nature and the other
constituting the Hidden Black In Green; being spirits not installed
within them by the Demiurge of this world but instead shards of that
holy crystallized Black Azoth from and/or aligned to that Other Side,
endowed to them through the deeds of the two First-Born of the
Bloodline of the Janus-faced and Doubly Cunning Serpent Sataninsam.

123

Thus the material corpus of each plant that at first, because of the
Demiurgic act of spiritual diluting, did not possess any other virtues,
but those of the four material elements, received a hidden Quinta
Essentia, because of the blessings and curses brought upon and through
Qayin and Qalmana.

Within our Work it is these Spirits Hidden In Green that we venerate
through both solemn and ecstatic rites of worship and sacrifice. Our
faithfulness and admiration is thus never primarily directed to the
material portion of each plant but instead to that Hidden Part, which
in ways unseen and uncomprehended by the profane race of Adam
is connected to the Pneumatic Flames burning within our own selves.

We shall therefore now focus on these Yereq-Tsaba of Qayin Qatsiyr;
being the Green Host of Qayin the Harvester; the Legion of Black In
Green.

The following is a short list containing 72 of the countless plants
harbouring the Green Daemons of Our Work, presented here together
with their Magical Signatures which by the wise can be used in order
to access their hidden and most potent spirit-powers.

<a

daemon of the Alder ti
in connection to stfl
ting, but also graflt \
^Mifii illj over the soabu
died by drowning. 91
races of the faeriey 4
race of Adam inhabitiqj
daemon is also very al
at the reversal and*
kinds of baneful can
u the target and the^
A ritually harvested M

>re the kev to
'-workers and n

the powers of p
control over many did

of the Black Id
it is in Her holy
jnnents can be obtai

124

pt that at first, because of the
I not possess any other virtues,
iats, received a hidden Quinta
brought upon and through

Uen In Green that we venerate
Mf mnorship and sacrifice. Our
primarily directed to the
to that Hidden Part, which
My the profane race of Adam
Hbarning within our own selves.

i ■""

Pfiereq-Tsaba of Qayin Qatsiyr;
er; the Legion of Black In

Alter

(Alnus glutinosa)

The daemon of the Alder tree is a guardian of the spirit-gates often
found in connection to still ponds, lakes and rivers. She can cause
drowning, but also grant protection against it. Her dominion is
specifically over the souls of the suicides and murder victims that
have died by drowning. She possesses also great power over the
darker races of the faerie, especially the ones most adverse towards
the race of Adam inhabiting bogs, swamps and the liminal marshes.
This daemon is also very strong when it comes to protective rituals
aimed at the reversal and removal of curses, as she holds sway over
many kinds of baneful currents and can open and close the doors
between the target and the poisoned currents directed towards him/
her. A ritually harvested Alder wand empowered by this daemon is
therefore the key to immense powers coveted by most sorcerers,
spirit-workers and necromancers as it can, by the grace of its daemon,
grant the powers of prophecy and spirit-sight, and lend protection
and control over many dark shades and spirits. The Alder daemon
is one of the Black In Green beloved by and devoted to Qalmana,
and it is in Her holy names that this daemon's blessings and
empowerments can be obtained.

125

Almond

(Prunus dulcis)

Ai

<

H*M

Ol

The daemon of the (sweet) Almond tree is a bringer of abundance,
wealth and riches. She is a strong worker of enchantments concerning
love and lust and possesses the power to make her allies beloved by
their friends and liked by their foes. This daemon enhances all powers
and currents which are in line with her own, and where there is the
seed of growth for her sorcery she can cause great fruitfulness. The
wood of the Almond tree, when empowered by its daemon, will also
aid in all forms of dowsing, be it by the work of the wand, forked
rod or pendulum and can lead the exalted to hidden treasures, riches
concealed beneath the soil or to any lost items sought.

daemon of the

WO m<

over many
:hanter of mind*
horror and waam
cud cause both eral
the power to gi
green keys to tkm
s Trumpet can iaj
mostly within
of trance, bat
o those who
tombs and tfci
3ul-flight witfci
iccessible dmi
rs signals her an
dried and mixed m
•■ployed as a very pal

and curses of I

126

Angela Strumpet

(Brugmansia)

*/Vd\

The daemon of the Angel's/Devil's trumpet is a mighty spirit with
mastery over many aspects of the Sorcerous Arts. She is a seductress
and enchanter of minds and souls and can cause lust and love, as
well as horror and insanity. She holds sway over the gates of sleep
and can cause both erotic dreams and terrifying nightmares. She
possesses the power to grant the Ghost-Sight and is one of the holders
of the green keys to the kingdom of the dead. The daemon of the
Angel's Trumpet can induce communion between the living and the
dead, mostly within the realm of dreaming and through profound
states of trance, but can also grant the powers of divination and
prophecy to those who entreat her wisely and correctly. She can point
out secret tombs and the hidden treasures of the dead and grant the
power of soul-flight within the context of sabbatic sorcery. Her powers
are most accessible during night-time, when the enchanting scent of
her flowers signals her awakened presence. The flowers of this daemon,
when dried and mixed with the holy Tobacco of Amiahzatan, can be
employed as a very potent incense used in order to channel the
blessings and curses of this mighty spirit.

127

(Ma/us domestica)

J

A

The daemon of the Apple tree is another great enchantress and a
bringer of many blessings and powers to those who approach her
correctly. She is one of the strongest spirits when it comes to the arts
of love-witching and her power to cause sympathy, attraction, lust
and love is unparallelled. She can sweeten the hearts of man and
cause friendship and lasting bonds between those who come together
in her presence. She is also a great protector and can act as a banisher
of many kinds of misery and illness. Her powers to bless reaches
beyond the realm of the living and can also strengthen and comfort
the dead and she is therefore often entreated to attend within the
contexts of non-coercive necromancy. The daemon of the Apple tree
holds also the keys to forbidden occult knowledge and is one of the
earthbound spirits most beloved by Qalmana and is therefore a
guardian of the mysteries of Our Holy Blood-Mother and a potential
granter of illumination and wisdom. The wood of the Apple tree can
therefore be used to unlock the cited powers of this great daemon,
but also act as the very key to the spiritual points of the otherworldly
realms that the Apple tree often stands upon.

m

daemon of the Ash tm
realms, both phjVQ
power or the iq
with across the sprf
Mysteries of the Spoil
and the highrati
harvested from hHfegt
"s staff, upon wfatf
and gods, the tntj

can be trav<
sea waves,
en one's

***»u

128

'J

Ah1|

(Fraxinus excelsior)

>

great enchantress and a
It to those who approach her
when it comes to the arts
sympathy, attraction, lust
the hearts of man and
those who come together
and can act as a banisher
powers to bless reaches
strengthen and comfort
■heated to attend within the
daemon of the Apple tree
and is one of the
^Imana and is therefore a
pkmd-Mother and a potential
he wood of the Apple tree can
powers of this great daemon,
Hal points of the otherworldly
fevpon.

The daemon of the Ash tree possesses the power to open up the gates
to all realms, both physical and spiritual and can direct magically
generated power or the very soul of those with whom he chooses to
work with across the spiritual planes. His powers are connected to
the mysteries of the Spirit Stead and to the Vertical Road between
the lowest and the highest worlds within creation. By his blessing the
wand harvested from his tree can become the witch's broom or the
sorcerer's staff, upon which the barriers standing between the realms
of man and gods, the living and the dead and the sleeping and the
awakened can be traversed. He also possesses the power to arouse
or calm sea waves, affect the weather, tame unruly horses and focus
and strengthen one's Sorcerous powers of Will.

4

i

129

H

i

Hag ffilaurcl

(Laurus nobilis)

The Daemon of the Bay Laurel tree is a mighty spirit of victory and
conquest. He grants success in battles and leads one to triumph by
dispelling false notions and faulty ideas. He can within such adversarial
settings also be entreated to attack one's foes and cause them to
make strategic mistakes in the heat of the battle. He is also a bringer
of wealth and good luck and can be a generous granter of boons, if
worked with properly and according to his own holy tabus. The daemon
of the Bay Laurel owns also the power to banish spirits of sickness
and wretchedness and is therefore called upon within many different
rites of cleansing and banishing. He can grant the powers of prophecy,
vision and second-sight and aid in the opening of the Eye that can
see all that which is hidden from the eyes of the clay-born race of
Adam.

Mmm

Daemon of the Birch ti
with power to apm
to climb the axis |
loser spirits and In
misery and sadm
cleanse both bod|
of the dead, b*\<
and sweep away tfcq
tree also possesses t|
^r power of solemn oathi
.gf Oar Mother Qalmangfr
HMd empowered by th*s|o
and influences, act ai
but it can also cooii
a blessed tree is a|si
■f pSBtaction are drawn am
tied with red ribbai
for the sweepis]
the iconic tool a|
during awaken <hi

■■■■*■'

130

hfcfcj

lirrif

(Betula)

►

i

St a mighty spirit of victory and
and leads one to triumph by
He can within such adversarial
*s foes and cause them to
Utile battle. He is also a bringer
tm generous granter of boons, if
» his own holy tabus. The daemon
to banish spirits of sickness
upon within many different
grant the powers of prophecy,
gbe opening of the Eye that can
fce eyes of the clay-born race of

r

The Daemon of the Birch tree is a guardian of the paths to the hidden
realms, with power to open and close gates that can allow man and
spirits to climb the axis between the worlds. She holds sway over
many lesser spirits and has the ability to banish the lowly spirits of
disease, misery and sadness. She can banish unwanted influences
and can cleanse both body and soul from parasitic forces. She is a
protector of the dead, but can also be employed to remove the Dark
Dead and sweep away their harmful influences. The Daemon of the
Birch tree also possesses the power to bind both man and spirits with
the power of solemn oaths sworn in her presence and attends many
of Our Mother Qalmana's rites of Pacts and Holy covenants. The
wand empowered by this lovely daemon can not only exorcise negative
spirits and influences, act as a spirit-bridge and be a sign of unbreakable
oaths, but it can also control the weather and raise storms. The bark
of such a blessed tree is also used as parchment upon which talismans
of protection are drawn and petitions to spirits are written its twigs,
when tied with red ribbons and used as a magical broom, can be
employed for the sweeping away of unwanted influences, but also
serve as the iconic tool of spirit flight, upon which the soul of the
sorcerer during awaken dreams can travel across the realms of night.

131

Hatk Sronmooi

(Krugiodendron ferreum)

The Black Ironwood, also called the Devil's Wood within certain
traditions, possesses a daemon feared and respected by all who have
knowledge of his existence. He is a diabolical dryad with immense
appetite for the blood of both animals and man. He is a master of
the infernal arts of necrosophic black magic and holds power over
the souls of Dark and Evil Dead. He commands, in the name of
Qayin, legions of dead murderers, suicides and vengeful murder victims
and draws to himself all manners of bloodthirsty, sadistic and obsessive
spirits. Not only does he possess the power to gather such dark
assembly around himself, but he also possesses the power to bind,
control and command them all. He is the guardian of the Arboreal
Hell Gate and a bringer of madness and slow, but often bloody,
death. Since he first drank of Abel's spilled blood he has craved the
lifeblood of the children of Adam and during the rituals in which he
is petitioned to grant a part of the tree he possesses to the sorcerer
he is always, in the name of the Devil, given the blood of animals
slaughtered by the root of his tree. His ceremonies are most often
conducted during the night hours of Good Friday, and it is during that
night that he is most willing to aid the sorcerer in his darkest workings.
The wand empowered by this daemon possesses the power of the
Sceptre of the Master of the Dark Dead and serves as a key to the

132

haoab

Hirreum)

most fearful realms of the dead. Any part from the Black Ironwood
tree, when ritually harvested or consecrated in the correct manner,
can act as a direct link to Our Master Qayin Occisor Himself.

*<"■ -■>.£

v.

Devil's Wood within certain
tend respected by all who have
^hbolical dryad with immense
Us and man. He is a master of
Sk magic and holds power over
fefc commands, in the name of
and vengeful murder victims
irstv, sadistic and obsessive
■e power to gather such dark
ses the power to bind,
fei the gnardian of the Arboreal
Hi and slow, but often bloody,
NljpiDed blood he has craved the
Iteming the rituals in which he
lie he possesses to the sorcerer
M, given the blood of animals
fffis ceremonies are most often
fetod Friday, and it is during that
ttfarcerer in his darkest workings.
ion possesses the power of the
Head and serves as a key to the

133

Sllatktffnrn

(Prunus spinosa)

*

The daemon of the Blackthorn is within our tradition one of the
Black In Green most dedicated to the cause of Qayin. This dryadic
spirit is, within the Virid Line of Our Necrosophy, a messenger of
Qayin Qatsiyr and acts as the black angel of the Falx Bellicum. It
is this daemon of the Blackthorn that in many cases acts as an
enforcer of the Laws and Holy Tabus of the Thorn-Crowned King of
Harvest, and he is one of the most dominating aspects of the spirits
hidden behind the wooden masks of nature. The Blackthorn's spirit
is a master of all kinds of warfare and baleful assault, but he is also
a mighty protector that can shield against both physical and spiritual
dangers. He can grant fierce warrior might and victory in battle,
cause strife and animosity amongst the ranks of the enemy and
strengthen the focus and resolve of his allies. He holds the power
to direct pernicious currents towards both the living and the dead,
and the wands he empowers become both Swords of Death and Sceptres
of Dominion and Mastery. To knock thrice with such a wand is a
coercive summoning that few earthbound spirits dare to ignore, as
it is not only the holder of the wand but the spirit of this mighty
daemon attached to it that in such cases summons those called upon.
The thorns of his trees are as his fangs and claws and can be used
to pierce the heart and soul of one's enemies during the rites of

« protecting ma$k4i

134

■rn

ITS

r

:*

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malediction and vengeance, but such thorns can also be used to set
up a protecting magical fence, upon which all intruding forces become
impaled. Any spot encircled with the empowered wands of this
daemon becomes in a similar fashion protected and impenetrable,
but it is also widely known that any unsanctioned use of the wood
of this daemon brings a curse upon the head and heart of the profaner.

itkin our tradition one of the
p cause of Qayin. This dryadic
pr Necrosophy, a messenger of
;el of the Falx Bellicum. It
in many cases acts as an
of the Thorn-Crowned King of
ppmating aspects of the spirits
pture. The Blackthorn's spirit
p baleful assault, but he is also
■■st both physical and spiritual
E might and victory in battle,
the ranks of the enemy and
km allies. He holds the power
(both the living and the dead,
pi Swords of Death and Sceptres
I thrice with such a wand is a
md spirits dare to ignore, as
I bat the spirit of this mighty
lis summons those called upon.
IBS and claws and can be used
fe enemies during the rites of

135

HucktljDrn

(Rbamnus cathartica)

o

o

ex

c/>

v

•a*

The Daemon of the Buckthorn tree is a fierce dryad with power to
both cause harm and lend protection and is a spirit often called upon
by those engaged in magical warfare. She can focus and direct the
powers of the sorcerer and make each spell hit like a poisoned arrow
into the heart of the enemy. This daemon is also a very dominating
spirit with the ability to restrain and subjugate both man and spirits.
She can control the shades of the restless dead and effectively evoke
or banish them. She can cleanse a place from the influences of the
lingering wraiths and remove their poisoning stains from the souls
of the living. The wands empowered by this Black In Green have
many uses, including cursing, protecting, calling upon and banishing
the dead, invoking the Seirim, setting up magical barriers and
strengthening the powers aroused during sorcerous workings 'against
the law'.

oftneCft*
of
and can
lave and ignite tkr4

igor

a It ^i t

allmeA
tfbOBg, and she ca*
of wild beasts. Am
moo will be ante
powers of the social
t after object

or
also many faai
entered into*

136

(Mjcrrg ®m

(Prunus avium)

<S

*

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7UG°

The Daemon of the Cherry tree is a powerful ally and a spirit with
great powers of enchantment. She is a mistress of the arts of Love-
Witching and can effectively becharm any target and cause both lust
and love and ignite the flames of passion within the hearts of man,
by strengthening or causing attraction and allure where very little or
none originally existed. She can also grant the powers of prophecy
and strengthen all mediumistic abilities. Her power over animals is
also strong, and she can grant the ability to tame and befriend many
kinds of wild beasts. Any wand from the Cherry tree empowered by
this daemon will be able to channel her blessings and also strengthen
the powers of the sorcerer's own magical will, aid in the finding of
any sought after object or person and the opening of all closed
opportunities or paths leading to the goals of her allies. Upon such
holy wand also many binding oaths are sworn and spiritual pacts and
covenants entered into, most often in the Holy Names of Qalmana.

137

(Ctnnamun

(Cinnamomum verum)

i

fctt

The Daemon of the Cinnamon tree is well known for its many beneficial
powers and is a good ally to have when working with the Black In
Green. He is a bringer of good luck, prosperity and wealth, if
approached correctly and according to the laws he acknowledges. He
can aid in the overcoming of obstacles and in the achievement of
success. He also possesses the power to incite lust and love and can
enflame passions within the hearts of man and creates great sympathy
towards his allies, but can also reverse his blessings into curses and
cause animosity, envy and jealousy within the ranks of one's foes.
This mighty spirit possesses also the ability to banish negative and
stifling energies, shades and spirits and cleanse both body and soul
from such burdening influences. The wood and bark of the Cinnamon
tree, when empowered by this daemon, can become an amplifier of
all his powers and used in order to channel, strengthen and focus
his magic.

daemon of the Clove tn
good attributes and
r of boons and
danger and
ent manners, and ml
ive shades and spin
in the breaking of the
dTthe spiritual defences
upon whom he
attractive in the eyes 1
wood of the Clover tH
Bed in manv different 1
most blessed share
spiritual essence, is it*

different forms of
fragrant nail with
upon.

138

(Sy^ygium aromaticum)

The daemon of the Clove tree is a mighty spirit with many wholesome
and good attributes and skills. He is a powerful defender and a potential
dispenser of boons and is often entreated to aid in the shielding
against danger and harmful influences, which he can nail down in
different manners, and in the banishing of misfortune, sickness and
obsessive shades and spirits. The daemon of the Clove tree can also
assist in the breaking of the curses of one's foes and in the fortification
of the spiritual defences of his allies. He can attract wealth and luck
to those upon whom he chooses to place his blessings and make them
more attractive in the eyes and minds of the opposite sex. The branches
and wood of the Clover tree, when empowered by this daemon, can
be used in many different ways for the channelling of his power, but
the most blessed share of harvest from his tree, containing links to
his spiritual essence, is its unopened flower buds, which are used in
many different forms of sorcery, especially when sun dried and used
as fragrant nail with which his protection and benediction are
called upon.

139

(Uuyress

(Cupressus sempervirens)

Sir

The daemon of the Cypress tree is a spirit connected to the mysteries
of the Gulgaltha and is a guardian of the graves. His dominion is over
cemeteries and he is one of the daemons holding the green keys to
the underworld. He possesses the power to bring back the souls of
the dead and can make them communicate or otherwise interact with
the living. He can strengthen the souls of the living and the dead and
grant comfort, purification, illumination and spiritual elevation, but
he can also become provoked or entreated to curse, bring maddening
sorrow and depression and the torments of the Restless Dead. This
dryadic spirit has also the ability to bind both the living and the dead
and block their paths in life or death. The wood or other ritually
harvested parts of the Cypress tree, empowered by this mighty guardian
of the death-paths, can be used in all manners of necromancy and
necrosophic sorcery, and a bonfire made with such wood and leaves
from his tree can be made into an open Ghost Gate, through which
souls can enter or leave the Kingdom of the Dead.

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daemon of the Dn^

conquest. He posscp

his allies and strike ie

demoralized. He
is evoked all lower m
■ therefore often called i
demsing and is knovn^
use of his high vifa^
he is seldom caflf^
of the dead fearJ
male virility, en%
in workings of dap
the tree of this di
conductor of his fosq
e the context at!
of the lowest m

Wl

140

fOU)

Dragon Miaah ®tzz

(Dracaena Cinnabari)

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to the mysteries
. His dominion is over
g the green keys to
to bring back the souls of

" ft:

or otherwise interact with
living and the dead and
spiritual elevation, but
curse, bring maddening
the Restless Dead. This
the living and the dead
wood or other ritually
by this mighty guardian
rs of necromancy and
■pith such wood and leaves
SPhost Gate, through which
be Dead.

The daemon of the Dragon Blood tree is a fierce spirit of war, victory
and conquest. He possesses the power to grant courage and strength
to his allies and strike fear into the hearts of their enemies and make
them demoralized. He is an elevator of the astral currents and where
he is evoked all lower astral shades and spirits become banished, he
is therefore often called upon during the rites of exorcism and spiritual
cleansing and is known as the eraser of the stains of the Dark Dead.
Because of his high vibratory nature and fierce and purifying martial
heat, he is seldom called upon within the necromantic settings, as
most of the dead fear him. The spirit of this fiery dryad can also
grant male virility, enflame passions and cause lust, but he can also
aid in workings of domination and coercion. The wood and resin
from the tree of this daemon, when fully empowered, can become
a conductor of his force and grant both protection and power, and
outside the context of the workings with the Dark Dead and other
spirits of the lowest astral, strengthen most, if not all, Sorcerous
currents.

141

(Sambucus nigra)

The daemon of the Elder Tree is one of the mightiest amongst all
of the Black In Green. She has been considered a goddess in her own
right by many and possesses immense powers and works closely with
and for the Soul of Our Blood-Mother Qalmana, and some would
even go as far as saying that Her Blessed Soul actually dwells within
the Elder tree and that the dryad of that tree is as a daughter to Her.
The aspect of Our Holy Qalmana that the daemon of this tree is
specifically connected to is Her deathly manifestation, as the Skeletal
Queen of Gulgaltha. The Elder tree itself is an arboreal manifestation
of the Queen of Death and its daemon is both Her messenger and
handmaiden. This daemon possesses the ability to channel and direct
the powers of all graveyards and make the dead and the other spirits
dwelling in such places do the biddings of herself and those of her
allies. She can summon, but also engulf or banish the shades of the
dead and acts as a commander of the ghostly legions. She possesses
also the ability to strengthen all necromantic spells and holds the
secret keys to both the most infernal and the most elevated forms
of necrosophic sorcery. She is also known to delight in the punishing
and execution of traitors and oath breakers, and upon the branches
of her tree the effigies connected to many such betrayers have been
hung by the neck. Suitable branches ritually harvested from the tree
of this daemon, after her sacrifices have been given and her license
to harvest has been clearly obtained, can be used to make the Sceptres/

fetish- Wands of Qalail
of the inhabitants of
from the Elder cam
certain human ihighh
chanted and the dead a
such harvest can be
te other took
Qayin and Q

of this daemon's
die Holv Laws of
fcrespectful harvest

a harsh vengeaaai

tree should Bfllj

of the empow

Qalmana.

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142

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1 1

e of the mightiest amongst all
ered a goddess in her own
rs and works closely with
ler Qalmana, and some would
Ufed Soul actually dwells within
Ittt tree is as a daughter to Her.
Kit the daemon of this tree is
©station, as the Skeletal
Hf is an arboreal manifestation

pi is both Her messenger and

ability to channel and direct
dead and the other spirits
of herself and those of her
or banish the shades of the
P|pK»stly legions. She possesses
antic spells and holds the
the most elevated forms
to delight in the punishing
rs. and upon the branches
y such betrayers have been
riCDallv harvested from the tree
been given and her license
be used to make the Sceptres/

Fetish-Wands of Qalmana, with the power to command and summon
all of the inhabitants of the Places of the Skulls. Such empowered
wood from the Elder can also be made into flutes, equalling in power
to certain human thighbone trumpets, with which the living can be
enchanted and the dead and other chthonic spirits evoked. All portions
of such harvest can be used in different ways in order to bless and
consecrate other tools used within the Sorcerous arts of the Children
of Qayin and Qalmana and even the soil ritually obtained from the
base of this daemon's tree can channel and direct her powers according
to the Holy Laws of Our Sorcery. It must also be stated that
disrespectful harvest or unsanctioned use of any part of this tree
brings a harsh vengeance upon the head of the foolhardy and harvest
from this tree should not even be considered unless one has received
some of the empowerments, protections and spiritual licenses of Our
Holy Qalmana.

143

Bm/H&Bclt Hm

(Ulmus glabra)

(ft

i:

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t

The daemon of the Elm tree possesses many Sorcerous powers, but
most of them are connected to the realms of sleep and death. She
is a guardian of the Mound Gates and is one of the holders of the
arboreal keys to the underworld. She commands legions of spirits
often inhabiting the astral spaces around where her tree is rooted
and is especially respected by the dead, as she holds great power over
them and can direct their shades to do her biddings. Her power over
the astral shades is not limited to the dead and stretches to the living,
mostly during the night hours when they loosen the bounds of their
souls while traversing the fields of sleep. The Elm daemon is a mistress
of dreams and can influence the dreaming of those upon whom her
blessings and curses are laid. She can grant prophetic dreams and
cause meetings between the living and the dead within the realms
of sleep. Any part of her tree when empowered by her magic can be
used for the opening of the gates between the souls of the living and
the souls of the dead. Her wands become as keys to the burial mounds
and to knock and encircle such places of power with her wand can
unlock and open the pathways to the chthonic spirits inhabiting such
places. Those who seek to manipulate the dreams of others, or to
dream truly, do wisely in using the leaves of her tree, as the incantations
written upon her leaves become directly imprinted upon the veils of
sleep.

IS-

4
1

1

The daemon of the Fig
to cause much harm but al{
Adversarial Gnosis. He is en
of the Arboreal Hell Gates. |
a tree blessed by Devil Himm
the Nephilim. He possesses tk
and spiritual power and arc
impotence, frigidity, poverty i
to curse. This daemon can bi
upon them sickness, ma
the darkest of wraiths and
would be pleased with the
tree is, when approached
and a vertical bridge bet
Side. To thrice or seven
during the times when the
while sprinkling the fresh hie
daemon around its roots, aq
one of the ways that the brid|
tree constitutes can be open©

?.

144

3% <5ree

(Ficus caric)

Q

7^7°

The daemon of the Fig tree is a spirit most diabolical with powers
to cause much harm but also to bring the Forbidden Light of
Adversarial Gnosis. He is considered to be one of the guardians
of the Arboreal Hell Gates, leading to the Other Side, and his is
a tree blessed by Devil Himself and connected to the Mysteries of
the Nephilim. He possesses the power to bring great riches, worldly
and spiritual power and arcane knowledge, but can also cause
impotence, frigidity, poverty and desolation if enraged or entreated
to curse. This daemon can bind the souls of the living and bring
upon them sickness, madness and death, but he can also banish
the darkest of wraiths and reverse the deadliest of curses, if he
would be pleased with the sorcerer seeking his assistance. The Fig
tree is, when approached correctly, an axis between the worlds
and a vertical bridge between this accursed world and the Other
Side. To thrice or seven times encircle the Fig tree widdershins,
during the times when the veil between the worlds is as thinnest,
while sprinkling the fresh blood of a black rooster sacrificed to its
daemon around its roots, and performing certain other rites, is
one of the ways that the bridge-gate between the realms that this
tree constitutes can be opened. Fig trees rooted close to graves or

145

crossroads are especially well suited for such rites of hellish ingress,
but wherever it grows it will, because of its daemon, be connected
to the Nightside by its spiritual roots. Branches of the Fig tree
empowered by its daemon are both powerful blasting wands of
fatal cursing and tools of diabolical evocations. The leaves of his
tree are good for the marking of the signatures of darker spirits
to be summoned or for the writing of infernal pacts signed in
blood.

146

(Sabon lEbong

(Diospyros crassiflora)

The daemon of the Ebony tree is one of the Secret Spirit-Kings of
the Arboreal Legions of the Black In Green. This tree is one of those
within which the Holy Soul of Qayin is said to be Enthroned, and it
was His Light and Inner Flame that made the core of the Ebony pitch
black. This daemon is a guardian of the gates to the Nightside Realm
and possesses the power to harness the Black Light of the Other Side.
As he holds one of the highest stations amongst those spirits guised
behind wooden masks, he is a daemon through which also other
spirits connected to the Green Kingdoms can be evoked. This daemon
is a guardian of the most ancient dead, with loyalty towards the
Mighty Dead and dominion over the Dark Dead. He can invite the
Mighty Ones and summon, control or banish the Dark and Restless
Ones, but his power reaches so far that he does not only walk with
the dead but also with Death itself and can focus lethal curses towards
those deserving his wrath. He is a Keeper of the Hidden Gulgaltha,
where the Blessed Skull of the First Murderer is enshrined and adored
by the Faithful and the Wise. The daemon of the Ebony tree is a good
ally and a harsh foe, it is therefore important to approach this spirit
with great caution and respect and to always do so in the name of
his Master Qayin. The wood of the Ebony empowered and blessed
by its daemon can serve many purposes within the context of our
Necrosophic Sorcery, but is most often used as the summoning wands
of the dead and the sceptre of the Black In Green. If shaped into a

147

knife, the wood connected to this daemon can serve many purposes,
ranging from evocations, exorcisms and bindings through encirclement,
to the directing of deadly currents towards man, shades and spirits.
A skull carved from this black wood serves as fitting fetish for Our
Master's Holy Soul and, if shaped into a black cross, it can serve as
a potent amulet and talisman connected to the workings upon the
places of the skulls. In powdered form will such enspirited wood
from the Ebony be able to strengthen all formulae serving the purpose
of evoking death or the dead, but also the esoteric workings related
to the opening of the Gates of the Nightside Gardens.

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daemon of the Myh
an overseer *|
IMb-Gates and c*fe|
ma. This dam
andean openft)
strengthen andil
Aacnthonic sub4m
living to the dead
pmfi both the Irmj
causing si
bvthis

t ways in iniiii

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to the realms of thfl
and profane h

148

serve many purposes,
MiiiL through encirclement,
life man, shades and spirits.
ives as fitting fetish for Our
I black cross, it can serve as
4 to the workings upon the
l"%rfll such enspirited wood
formulae serving the purpose
he esoteric workings related
nBe Gardens.

(Sum My[ttt\ Sree

(Commiphora myrrha)

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The daemon of the Myrrh tree is a great protector of the Blessed
Dead and an overseer of the earthbound ones. He is a guardian of
the Tomb-Gates and can bring the blessings of the living to the dead
and vice versa. This daemon holds the power to strengthen all astral
currents and can open the pathways between the living and the dead.
He can strengthen and elevate other energies and vibrations related
to the chthonic, sub-lunar and astral realms and can bring the souls
of the living to the dead or the souls of the dead to the living. He
can purify both the living and the dead and banish lowly spirits and
energies causing sickness, misery and sadness. The wood and resin
empowered by this daemon can channel and focus all his powers and
in different ways manifest his presence and might within the context
of many forms of sorcery. The thorns from his tree are especially
suited for the punishment of grave desecrators and those who defile
the Saintly Dead. The branches of Myrrh tree ritually harvested from
or otherwise consecrated through this spirit can also serve as mighty
keys to the realms of the dead and act as shields against many kinds
of impure and profane influences.

149

(Crataegus monogyna)

y

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9

+ + +

The daemon of the Hawthorn is one of the Queens of the Black In
Green and is, in ways similar to the Elder daemon, connected to Our
Lady Qalmana, but where the Elder represents the skeletal and deathly
aspects of Our Lady, the Hawthorn connects to Her 'Harvest Queen'
aspects, with emphasis placed on Her beautiful and enchanting, but
yet also both protective and conquering attributes. The daemon of
the Hawthorn possesses great martial powers and can be considered
to be the female counterpart of the spirit of the Blackthorn. She can
therefore both grant protection and smite those who offend her or
oppose her allies. She is also one of the key holders of the Otherworldly
gates and guards the pathways and crossroads hidden beneath the
visible realm and stands upon the intersecting points of liminality,
where the shades and spirits of the chthonic spheres crossover into
the world of man. She is known for her ability to shield against the
obsessive and dark dead and other forms of astral dangers and attacks
directed at her allies, but she can also send such malevolent forces
to punish and seek vengeance when provoked, or when correctly
beseeched to do so. She can summon the spirits bound to the chthonic
and sublunar realms or banish them and can grant those who win
her favour the ability to see all these spirits and wraiths, but she can
also make such favoured ones as invisible as the inhabitants of the
spirit world in the eyes of others against whom the gift of concealment

is sought. This daemon d

and lightning and can ft

cause or direct their deal

these fierce abilities she a

powers granted to her by,

can ignite the flame of j

and is most often entrarf

of the philtre and HgatQM

The branches, flowers, fl

when empowered and hi

sorcery for workings cm

magical attack, binding,

to how wisely they are e

Mistress of the Hawthon

150

Jitrthorn

W)

3^-7^°

is sought. This daemon of the Hawthorn has likewise power over fire
and lightning and can protect against the devastation that they can
cause or direct their destructive forces to smite the enemy. Besides
these fierce abilities she also possesses the charming and enamouring
powers granted to her by the blessings of the Holy Qalmana, and she
can ignite the flame of passion and love within the hearts of man
and is most often entreated to do so in connection to the workings
of the philtre and ligature when unrequited love is to be championed.
The branches, flowers, thorns and other parts of the Hawthorn are,
when empowered and blessed by its daemon, most useful tools of
sorcery for workings concerning evocation, banishment, protection,
magical attack, binding, enchantment and invisibility, all according
to how wisely they are employed in the name of the Rose-Crowned
Mistress of the Hawthorn Queen.

s

if the Queens of the Black In
ier daemon, connected to Our
the skeletal and deathly
to Her 'Harvest Queen'
l H auti fu) and enchanting, but
1% attributes. The daemon of
(powers and can be considered
iHt of the Blackthorn. She can
Nrite those who offend her or
btjr holders of the Otherworldly
JNttsroads hidden beneath the
g points of liminality,
■konic spheres crossover into
If ability to shield against the
■iof astral dangers and attacks
laend such malevolent forces
"provoked, or when correctly
IC spirits bound to the chthonic
aad can grant those who win
pints and wraiths, but she can
■ble as the inhabitants of the
twfaom the gift of concealment

151

(Cory/us avellana)

KJ-

The daemon of the Hazel tree is a spirit of great wisdom and power
and a very good ally to have for those who traverse the Thorny Path
of Nod. He can grant knowledge concerning the occult and the unseen,
but also possesses the power to make that which is known forgotten.
He is greatly known for his ability to aid in many different forms
of divination and can bestow the gift of foresight upon those he
deems worthy of his blessing. This daemon can also aid in the reversing
of curses and in the removal of the damaging influences of such
sorcery placed upon man, animals or plants. He protects against both
lightning and fire and can lend his aegis to those amongst his blessed
that seek entrance into the abodes of darker spirits and the shades
of the dead. He can also grant the blessing of magical and poetical
inspiration and banish all kinds of mental confusion. If entreated
correctly he can also point out secret treasures and grant material
wealth and copiousness. The forked branches of the Hazel tree blessed
by this daemon can become powerful dowsing tools with the ability
to point out not only hidden treasures and chthonic water and mineral
veins, but when three-pronged and trident shaped such wand will
also possess the power to conjure thieves, murderers and runaways
whether they be living or dead. The smaller twigs of such blessed
branches harvested can be woven into crowns that, when worn with
the blessing of this daemon, can grant protection, invisibility, inspiration

152

%:

and luck. The nuts of such tree can, when employed within the
talismanic arts, also summon the blessings of its daemon, especially
in connection to the accumulation of luck and wealth, and when
eaten as a sacrament the Hazel nut can bring knowledge, inspiration
and guidance by further strengthening the bounds between the sorcerer
and the daemon of the Hazel tree.

lH of great wisdom and power
traverse the Thorny Path
the occult and the unseen,
Hart which is known forgotten.
9 aid in many different forms
H of foresight upon those he
■OB can also aid in the reversing
t damaging influences of such
paaats. He protects against both
pi to those amongst his blessed
f darker spirits and the shades
taaaing of magical and poetical
Ifttntal confusion. If entreated
^treasures and grant material
■aches of the Hazel tree blessed
[dowsing tools with the ability
■ad chthonic water and mineral
trident shaped such wand will
■pes. murderers and runaways
■aoaller twigs of such blessed
i crowns that, when worn with
(■lection, invisibility, inspiration

153

Molly ®ree

(Ilex aquifolium)

c&V

tOTTZ A

The daemon of the Holly tree is a mighty spirit with the powers to
both protect and attack. He controls the hidden powers of fire and
directs them in accordance to the will of the sorcerer in order to forge
the swords of conquest or establish fiery walls of protection. He
protects against the very elements that he controls and can avert
disasters caused by fire and lightning. This daemon holds the power
to tame both man and beast and can banish all unwholesome spirits,
if entreated correctly to do so. He is connected to the mysteries of
Tubal-Qayin and acts as a link to the Nefilimic Shade of that Mighty
Dead and by the means of that enlinkment also connects to the Holy
Soul of Master Qayin himself. This daemon of the Holly tree possesses
also oneiric powers and can influence the sleeping mind and grant
the gift of prophetic dreams. He is a spirit most potent during the
dark half of the year and can during that period grant his most
potent blessings and curses. His empowerments award strength, victory,
power, initiation into the secret arts of the forge and the furnace and
can grant the armour of fascination and glamour, with which fear
is placed into the hearts of foes and alluring enchantments placed
upon the coveted. The branches and leaves of the Holly tree blessed
by this daemon can serve to focus and enhance all his powers and
amongst other things be used to tame, dominate, banish, conquer,
protect and induce truthful dreams.

154

Slunijrer ®m

Quniperus communis)

gMy spirit with the powers to
tike hidden powers of fire and
f tbe sorcerer in order to forge
walls of protection. He
he controls and can avert
daemon holds the power
all unwholesome spirits,
jfeonnected to the mysteries of
Hcfilimic Shade of that Mighty
also connects to the Holy
of the Holly tree possesses
ttbe sleeping mind and grant
most potent during the
that period grant his most
ts award strength, victory,
f Ike forge and the furnace and
■■d glamour, with which fear
diving enchantments placed
Ivies of the Holly tree blessed
fed enhance all his powers and
m, dominate, banish, conquer,

The daemon of the Juniper tree is another guardian of the Gates of
the Dead and can both summon and banish those who traverse the
ghost-bridge up to the world of the living. He can shield against the
dark and obsessive shades and strengthen the manifestations of the
Beloved and Faithful Dead. He possesses the ability to grant the
Ghost-Sight and can in visions and in the twilight state of lucid
dreaming unite the living with the dead. The protective power of this
daemon reaches beyond the realm of the dead and can also repel any
living foe and stand guard against all unwanted intrusions. This daemon
is a great banisher of sickness and a bane of all plague bearing
spirits. He also possesses a strong fire of fascination with which he
can bestow virility, charm and attraction to the sorcerer in order to
allure the opposite sex. The wood and berries of the Juniper tree are
especially useful when empowered by this daemon, as they can greatly
aid in all the sorceries in which his powers are sought. The wands
of this daemon are keys to the mound, granting safe passage for the
living and the dead or the power to lock the ghost gates and bar the
entrance for all uninvited shades and spirits. The berries and wood
of such Juniper tree, when burnt, can empower the spirits invited
and also grant the ability to see them and in other ways interact with
them. The smoke of the Juniper fire also exorcises all profanity and
unwholesomeness and establishes a sacred space fit for Holy
Communion with both the Mighty Dead and their King and Queen.

i i

! J

■ i

i .

155

(Syringa vulgaris)
+

+

+

on, love, lust andw
disrespectfully or fl

1 workings of maksdl
es upon the resides
the Lilac Smelling Om&
and all other fra
•f that the perfume of

)ther of the QayW
y, can evoke Her

The Daemon of the Lilac tree is one of those amongst the Black In
Green most blessed and beloved by Qalmana and therefore also a
dryadic spirit most loyal to Her. This daemon of the Lilac is a mistress
of the arts of enchantment and becharming, and by the grace of her
Queen she can bind with attraction, lust and love and manipulate the
sexual passions of man. She also possesses the power to grant the
glamour of beauty and to influence both the awakened and sleeping
minds of those upon which her spells are cast. She teaches different
forms of hydromancy and can strengthen the gifts of foresight and
inspire poetic creativity and the powers of imagination in those that
she deems worthy of her blessings. The daemon of the Lilac tree can
also aid in the banishing of harmful spirits and shades, but she can
also bring such spirits upon those who disrespectfully harvest from
her tree. She guards the mysteries of spiritual love-union and is
therefore also connected to the secret rites of Anamlaqayin. The
branches, leaves and flowers of Lilac ritually harvested and empowered
by this daemon can be used to work her magic, and the perfumes
made from the essence of her flowers can become a strong ingredient
in many spells connected to this spirit. It is known amongst the wise
that the flowers of this daemon do not only possess enchanting powers

P.:

156

*)

**•

**•■

-h

of passion, love, lust and union, but also sorrow, sickness and death,
if used disrespectfully or if used on purpose for such causes within
the fell workings of malediction, in which the aim is to bring down
maladies upon the residence of an enemy. One of Qalmana's titles
is "the Lilac Smelling One", as it was Her lovely touch that granted
this and all other fragrant flowers their sweet scents, and because
of that the perfume of this daemon is also a gift well received by the
Holy Mother of the Qayinite Bloodline and an element that, if used
correctly, can evoke Her blessed presence.

m

|hose amongst the Black In
|pana and therefore also a
poo of the Lilac is a mistress
and by the grace of her
love and manipulate the
the power to grant the
awakened and sleeping
She teaches different
m the gifts of foresight and
ggf imagination in those that
jUexnon of the Lilac tree can
ft* and shades, but she can
fferespectfully harvest from
■■■ritual love-union and is
jjXes of Anamlaqayin. The
% harvested and empowered
p magic, and the perfumes
l become a strong ingredient
lis known amongst the wise
(jr possess enchanting powers

157

(Myrtus communis)

The daemon of the Myrtle tree is one of the faithful and loved daughters
of Lady Qalmana and a sister of the spirit of the Rose. She possesses
supreme powers within all spheres of Love-Witching and is a ruler
of hearts, uniting in bliss those who respectfully are tied together by
the bounds of Venus in her presence. This daemon is a heart-turner
and can cause love and passion where such feelings before had been
absent and can strengthen the heat of passion within the souls of
those already enamoured. She does not only cause such sentiments
but also preserves and protects them against all that could break her
enchantments. Her power reaches beyond the limitations of the clay-
born flesh and she can, if entreated correctly and paid the offerings
requested, even unite the souls of the dead with the living who still
love them. She can also grant protection against misfortune and aid
in bloodless victory over enemies. Her powers to increase fruitfulness
and grant bountiful harvest can also aid in the accumulation of wealth,
and abundance is the reward she often bestows upon those blessed
enough to win her favour. Even if this daemon is known for loveliness
she can also be easily offended by the brutish and is known to punish
disrespect and indifference towards her tree with bad luck, impotence
and even death. The branches of the Myrtle tree, empowered by this
daemon, are used as wands for the stirring of philtres and for the
casting of enchantments upon hearts and minds, but also for the
swearing of oaths during marital rites and other such conjugations

158

V*"

motivated by love. Her flowers are used in the sacred arts of perfumery
and employed within certain rites connected to the Holy Qalmana,
in ways similar to the employment of Lilac and the Rose perfumes,
and the leaves of her tree are, when made into a powder, or when
inscribed with Sorcerous signs, used in her witchcraft concerning
wealth and protection.

Abe faithful and loved daughters
■it of the Rose. She possesses
F Love-Witching and is a ruler
Iqpectfully are tied together by
His daemon is a heart-turner
*wmch feelings before had been
ion within the souls of
only cause such sentiments
all that could break her
the limitations of the clay-
Inrectly and paid the offerings
INiead with the living who still
fan against misfortune and aid
powers to increase fruitfulness
I in tbe accumulation of wealth,
m bestows upon those blessed
■Mmon is known for loveliness
brutish and is known to punish
Srtree with bad luck, impotence
■yrtle tree, empowered by this
Birring of philtres and for the
I and minds, but also for the
and other such conjugations

159

(Quercus robur)

The Daemon of the Oak tree is one of the monarchs of the Arboreal
Host and is as wise as he is powerful and one of the Black In Green
blessed by the touch of the Master of the Green Skull, as the leaves
of his tree offered shelter and hooded the Master during His Exile.
The Oak daemon is a guardian of the arboreal spirit-gate standing
in the middle of the crossroads where the roads to all unseen realms
intersect, and he holds the keys to the opening and closing of the
gates and the paths. He can therefore act as a messenger or, more
correctly, as a gate to other spirits and through him other realms can
be reached and spiritual powers harnessed. He is one of the wisest
amongst the brethren guised behind the masks of wood and can
bestow wisdom and knowledge concerning the mysteries of the trees
and plants upon those he chooses to bless. He is a great protector
and can banish and close the gate through which harmful influences
emanate and even shield against lightning. The branches of the Oak
empowered and blessed by this daemon become powerful wands with
which the arboreal spirit-gates can be opened and the spells and
power of will become strengthened. The leaves can confer both luck,
wisdom and protection and the acorns can become used as talismanic
seeds for success and victory, as well as fertility and virility. Such
acorns are also known to feed the spirits inhabiting the liminal points
of the wild and grant strengthening nourishment to the shades of the
dead.

160

tmr)

i

tfcc monarchs of the Arboreal
one of the Black In Green
Green Skull, as the leaves
Itbe Master during His Exile.
Irarboreal spirit-gate standing
Ike roads to all unseen realms
le opening and closing of the
tact as a messenger or, more
[through him other realms can
Med. He is one of the wisest
fifke masks of wood and can
the mysteries of the trees
He is a great protector
mgh which harmful influences
wm*&. The branches of the Oak
B become powerful wands with
he opened and the spells and
he leaves can confer both luck,
CD become used as talismanic
I as fertility and virility. Such
to inhabiting the liminal points
ment to the shades of the

^alo J&mtfl ®rce

(Bursera graveolens)
+

The daemon of the Palo Santo tree is a spirit connected to the Saintly
Mask of Qayin and is a mighty friend and ally. He is a carrier of the
fire of purification with which he banishes sickness, misfortune, sadness
and all that is unwholesome to both body and soul. He is a breaker
of the curses of the enemies and a shield against the evil eye of the
jealous and the hateful. This daemon is so strong that he can thwart
the foul Archon Azrael and bring the dying back from the brink of
predestined death, if entreated correctly and made willing to do so.
His most secret powers are connected to the empowering, or extraction,
of the life-force of the dying and the dead, and he possesses also the
ability to nourish the Mighty Dead, and at the same time bar the path
from and banish all obsessive and dark shades. He can grant spiritual
focus and magical control and is an enhancer of the blessings sought
and received from the Master of the Green Skull. This spirit of the
Palo Santo tree is the polar opposite of the daemon of the Black
Ironwood (Palo Diablo), but is in secret ways connected to him, as
they together mask the True Face of Qayin. The wood from the Palo
Santo tree, empowered by this daemon, serves mostly as carved
talismans and fetishes of Our Saint Death, but also as smudge wands
and, when powdered, as holy incense. There exists a strong tabu
against harvesting from the tree of this daemon while the tree is still
alive, and as his powers linger within and are connected to the bones
of his physical corpse, usually a blessed harvest can only be obtained

161

from such Palo Santo trees that have fallen dead to the ground and
there remained for at least 4 years. Such wooden corpse is strongly
connected to this Spirit of Resurrection and contains the essential
links to all his blessings.

on of the Peack ti
She can aiil
of hearts and «ft
sentiments where til
ad in all workings^
the sowing of the SI
is also a mighty shieli
especially potent agtii
and subdoe VM
she is attending tl
can linger. IK
when blessed bv tkH
powers. The sweety
of philtre and pdH
of her tree eal
or made into
rites. The waad
enchantment and I
and beat to subma
of this daemon's tl
swords and aid great
Nr as strong when it 1
planes.

162

lUfen dead to the ground and
■eh wooden corpse is strongly
em and contains the essential

Peadj

(Prunus persica)

o

\

i

cO

c

The daemon of the Peach tree is both a fierce protector and a charming
enchantress. She can aid in all kinds of witchcraft connected to the
conquest of hearts and can cause both lust and love, or strengthen
such sentiments where they already are present. This daemon can
also aid in all workings concerning fertility and bountiful harvest,
where the sowing of the seeds is overseen and directed by her spirit.
She is also a mighty shield against the evils of both man and spirits,
and especially potent against the harmful and dark dead. Her power
to banish and subdue lower and earthbound spirits is immense and
where she is attending as the guardian no disturbing shades or
elementals can linger. The fruits, leaves and branches of the Peach
tree, when blessed by this daemon, can aid in all sorceries connected
to her powers. The sweet juices of her fruits can greatly enhance the
powers of philtre and potions made for the casting of her spells, and
the leaves of her tree can be marked with holy ink and carried as
talismans or made into powder and used during cleansing and
banishing rites. The wands of this daemon possess immense powers
of both enchantment and forceful protection, as they can both enflame
hearts and beat to submission unruly spirits. The ritually harvested
wood of this daemon's tree can also be shaped into small daggers
and swords and aid greatly in all magical combat and become thus
doubly as strong when it comes to conquering the inhabitants of the
lower planes.

163

|Iear

(Pyrus communis)

e*

o

v

c-

►3

i

The daemon of the Pear tree is a worker of miracles concerning love
and lust. She can entice even the chastest and spellbind the coldest
of hearts with her powers of desire. She is a spirit of temptation and
can cause sexual attraction, charm and charisma and by her Sorcerous
Glamour beautify those upon whom her blessings are invested. This
daemon lends her blessings to all kinds of orgia and hedonistic
celebrations and takes pleasure and power from the currents raised
during such rapturous rites. She also possesses the power to protect
against spells such as the ones she herself casts, and talismans blessed
by her can act as wards against amorous bindings. The wood of the
Pear tree, empowered and blessed by this daemon, can become powerful
wands of love-conjure and will effectively focus, strengthen and direct
the currents of lust and passion. Her flowers and fruits are wisely
employed within the arts of the philtre and can even call upon her
defensive powers against the enchantments of others.

daemon of the
profane. He
lowly shades and
ability to cl
chooses to bless and J
virility, strength, sum
become maitn|a
ely castigate aadti
is one of the Black i
iting the wild audi
familiars of tbfl
of the Pine tree «■!
martial rites of 4rt
connection to more
and their Bl
incarnated into th»i
Qayin and Qalmana. W%
smoke not only serial
curses, but assists abj
virility, gaining of
be overcome.

164

(Pinus sylvestris)

The daemon of the Pine tree is a mighty protector and a conqueror
of the profane. He can sweep away all unwholesomeness and banish
the lowly shades and spirits of sickness and misfortune. He possesses
a great ability to cleanse both the body and the soul of those that
he chooses to bless and through such cleansings he opens the paths
to virility, strength, success and victory. When enraged, his cleansing
flames become martial fires of war, and his baneful curses can
effectively castigate and destroy enemies. This daemon of the Pine
tree is one of the Black In Green working in connection to the Seirim
inhabiting the wild and green woodlands and serves as one of the
arboreal familiars of their Master Azazel. The branches and other
parts of the Pine tree empowered by this daemon can serve within
many martial rites of defence and attack, but they can also be used
in connection to more secret workings with the aim to call forth the
Seirim and their Blessed Father, who at the time before the deluge
had incarnated into the seventh generation of the Holy bloodline of
Qayin and Qalmana. When the harvested share is used as incense,
the smoke not only serves all forms of exorcism, cleansing and reversal
of curses, but assists also the spells connected to the strengthening
of virility, gaining of wealth and the conquering of that or those that
must be overcome.

165

(Populus alba)

". '■■■'

i

ro

6

>

-OT)

The daemon of the Poplar tree is a sentinel of the Mound of Gulgaltha
and a keeper of the waters of the underworld. She is one of the Key
holders to the Gates of Ghosts and can summon the shades of the
dead as well as lock them away. Her power serves the skeletal Queen
of the Graveyards, and she can aid her allies to gain control over the
Black Hound guarding the gates of the Cities of the Dead. This daemon
can make the voiceless dead heard and open up the crossroads between
the living and the dead. She can also point out where the treasures
of the dead are hidden and aid some forms of money-conjure connected
to the riches of the chthonic realms. She also has the ability to
protect against sickness and is known to be a powerful healer and
a protector of the sick, when and if she decides to grant her blessings.
This daemon of the Poplar tree is a powerful cleanser of the stains
of the dead and a great shield against the obsessive or vengeful
shades. The branches of the poplar tree, harvested from this daemon
and empowered by her blessings, serve all workings of Gulgaltha and
can become keys to the closed gates of the Kingdom of the Mounds.
The leaves of her tree grant protection or purification, depending on
how they are used, and become woven into the Green Crown of the
Conqueror of the Dead and are of aid within many talismanic and
amuletic forms of sorcery.

daemon of the Rosel
Qalmana and one 1
In Green. Her doati
■dunging to her masks i
a strong enchantress and
the realm of skulls. J
all operations of a
bend wills, all a<
petitioned her in the

and bind, as
purify as well as
possesses great powers 4
beauty upon those 1
arts concerning
an of that whidb ■
r of Blood Spilt SB
ialrv those sworn or i

powers in connecoal
signed or
aid in the stoi
the powers of f<
of soothsaying. She J
the side of the Qn<

166

IT

tika)

>

(Rjosa)

X

of the Mound of Gulgaltha
i n w orld. She is one of the Key
summon the shades of the
serves the skeletal Queen
(patties to gain control over the
FGbes of the Dead. This daemon
kopen up the crossroads between
jKpoint out where the treasures
■MS of money-conjure connected
ME. She also has the ability to
■f to be a powerful healer and
■/decides to grant her blessings.
(powerful cleanser of the stains
the obsessive or vengeful
harvested from this daemon
all workings of Gulgaltha and
•I the Kingdom of the Mounds.
■ or purification, depending on
pa into the Green Crown of the
■1 within many talismanic and

The daemon of the Rose is a spirit much blessed and beloved by the
Holy Qalmana and one of the mightiest amongst the Legions of the
Black In Green. Her dominion is over four thrones and eleven families
belonging to her masks within the Earthly Gardens. This daemon is
a strong enchantress and her sorcery reaches from the realm of hearts
to the realm of skulls. She is a most efficient spirit to call upon
during all operations of amatory witchcraft and can enflame passions
and bend wills, all according to the wishes of those who have correctly
petitioned her in the names of Our Rose-Crowned Mother. She can
dominate and bind, as well as strengthen and liberate. She can protect
and purify as well as chastise and vanquish. This daemon of the Rose
possesses great powers of glamour and can bestow charm, charisma
and beauty upon those that she chooses to bless. She masters the
magical arts concerning secrecy and invisibility and is a powerful
guardian of that which must remain hidden. She is a concealer and
silencer of Blood Spilt and a protector of oaths, pacts and covenants,
especially those sworn or entered into in the Holy Names of Qalmana.
Her powers in connection to spilled blood reach from the overseeing
of pacts signed or sealed with blood to being entreated by the wise
to give aid in the stopping of haemorrhages. This daemon can also
grant the powers of foresight and aid in both amorous and necromantic
forms of soothsaying. She is known to crown the mysteries of Gulgaltha,
at the side of the Queen of the Skulls, and is a guardian of the dead,

167

a mistress of the graves and a holder of their keys within such contexts.
This daemon of the Rose can both lovingly summon the Faithful
Dead and forcefully banish the profane shades of the clay-born,
whenever called upon in connection to the Workings of the Skulls.
All parts of the Rose bushes harvested from and blessed by this
daemon can strongly aid in the channelling of her powers and are
often employed within the Arts of Qalmana. When it comes to the
magic of perfumery and philtre, such blessed harvest of Rose is
indispensable. The oaths sworn beneath a bloodstained Rose are
unbreakable and guarded not only by this mighty daemon but also
by Our Holy Mother and accursed will be any and all oath breakers,
as they will be pierced and bound by thorns, both in life and in death.
So blessed is the Rose and its daemon that when proper idols and
fetishes for the adoration of Holy Qalmana are lacking, one, three
or seven red roses can be ritually adored as a representation of Her
beauty, this because the Rose continues to bear a blessed impress of
the lovely hands which tended it inside the First Rosarium.

faninal abodes of the spirit!
bf this daemon, can be ■
■agical defence and attad
and for the opening of pad

168

iUmran

(Sorbus aucuparia)

The daemon of the Rowan is a fierce warrior, protector and a spirit
of the strongest magical power. He wields the force of both chthonic
and celestial fire and is connected to the mysteries of the First
Blacksmith and the Angel that he became the Holy Avatar for. The
daemon of the Rowan tree is a path-opener for the spirits called upon
and a protector against all uninvited spirits and shades. He is the
mightiest shield against all harmful powers raised against his allies
and can break all curses and enchantments. His powers of protection
are as great as his aggressive powers, if entreated correctly, and he
can break the ranks of enemies and grant victory over them all. His
blessings award both a protective armour and a mighty sword and
his fire of spirit can strengthen both courage, power of will and one's
focus. Besides these martial powers he also possesses the ability to
grant poetic inspiration and the power of Spirit-Sight. He can aid in
many forms of divination and help in the locating of both precious
metals and dragon veins of spiritual power hidden beneath the surface
of the earth. This daemon of the Rowan tree can also unlock the gates
of many otherworldly realms and can aid in the rites of spirit
summoning, but also in such workings where the goal is to enter the
liminal abodes of the spirits. The branches of the Rowan, empowered
by this daemon, can be made into powerful wands used for both
magical defence and attack, but also for the summoning of spirits
and for the opening of paths seen and unseen. When made into a

169

powder, the wood and leaves of this daemon can strengthen all spells
harmonising with its own sphere of influence and are especially useful
within incense blends and talismanic sachets. The red berries of the
Rowan can also channel much useful aspects of the powers of this
Black In Green, especially when dried and used in connection with
other harvested parts of his tree, and when stringed on a red cord
they are known to constitute very potent amulets with the ability to
shield against all that which is harmful.

ft

4

The daemon of the Sandal"

abilities and is one of tbeari
the Dryadic Legions. She I
sickness, depression audi
vibration, and while shell:
she is known by the win
flame. She is a most poll
purification and consecratl
and strengthens all traces)
power to bless the livings
correctly within the necn*
of the dead sought and f|
together during such mm
messenger and carry the pi
to other spirits and gods. J
Holy and Mighty Ones am
attention of such loftv Sad

m

empowered by this daenil
and is mostly suited far<
ceremonies of fire and sa»
can also become a most i
for the invocation of most

170

■bod can strengthen all spells
and are especially useful
. The red berries of the
Mttpects of the powers of this
land used in connection with
Nihen stringed on a red cord
amulets with the ability to

^aiiLialimmLi

(Santalum Album)

\

£U

+

<

U^{

o

The daemon of the Sandal Wood tree is a spirit with many beneficial
abilities and is one of the most effective healers and protectors amongst
the Dryadic Legions. She is a banisher of harmful currents causing
sickness, depression and misfortune, and is of the highest astral
vibration, and while she is much in harmony with the lunar energies,
she is known by the wise to be holding within her a hidden solar
flame. She is a most powerful spirit to call upon during rites of
purification and consecration, as her cold heat sweeps away profanity
and strengthens all traces of holiness. She does not only possess the
power to bless the living but also the dead and can, if employed
correctly within the necromantic rites, empower the manifestations
of the dead sought and focus all other elemental currents brought
together during such workings. This daemon can also act as a
messenger and carry the prayers of those who approach her correctly
to other spirits and gods. She is especially useful when the Saintly,
Holy and Mighty Ones are petitioned, as her presence attracts the
attention of such lofty Souls and Spirits. The wood of the Sandal tree
empowered by this daemon can effectively channel all her blessings
and is mostly suited for the blessing, honouring and protecting
ceremonies of fire and smoke, but in the form of a wand such wood
can also become a most effective tool for healing and exorcism or
for the invocation of most Elevated Spirits.

171

ffltolmrt

(Juglans regia)

The daemon of the Walnut tree is a spirit with immense powers of
sorcery and is dispenser of both blessings and bane. He is another
guardian of the keys to the Gate of the Dead and possesses also links
to the Nightside Gardens, from where he brings forth wrathful spirits
known to dwell within the shadow cast by his tree. He holds the fire
of the underworld connected to his own Black Flame of Spirit and
can cast the most merciless curses, but also protect against any act
of magical aggression. His sorcery is especially strong when it comes
to spells with the aim to conceal a presence, or to manipulate and
influence minds. He can afflict the targets against whom his curses
are directed with frigidity, infertility, infidelity and deceitfulness and
thus cause discord and separation amongst them. He is one of the
Black In Green most loyal to the Children of Qayin and Qalmana,
and in the shadow of his tree such blessed ones have during certain
sacred dates, such as the night of Saint John's Eve, opened many
pathways to the Other Side, while the same shadow has been feared
by the race of Adam, as it has often brought them nothing but
misfortune, madness and death. The Walnut tree is therefore one of
the trees acting as an axis connected not only to That Which Lies
Below, but also to That Which Is Beyond. While the wood of the
Walnut tree empowered by this daemon is mainly connected to his
darker and more adversarial powers, and is often used for blasting
or the summoning of spirits, the nuts of his tree are more as containers

172

for his blessings and goodwill and can both grant abundance and act
as fetish vessels for souls and spirits, or effigies of heads to influence.

twith immense powers of
F and bane. He is another
id and possesses also links
forth wrathful spirits
tree. He holds the fire
Bhrl Flame of Spirit and
lao protect against any act
iaDy strong when it comes
ace, or to manipulate and
■ against whom his curses
dity and deceitfulness and
pt them. He is one of the
ja of Qayin and Qalmana,
I ones have during certain
John's Eve, opened many
m shadow has been feared
Bought them nothing but
■M tree is therefore one of
tonlv to That Which Lies
iL While the wood of the
ia mainly connected to his
m often used for blasting
tree are more as containers

173

WUiava

(Salix Alba)

<

+

v

The daemon of the Willow tree is a mighty spirit of witchcraft and
has been venerated as such by the wise since the Forbidden Knowledge
of the Craft first became received by the Enspirited Ones. She is a
keeper of the keys to the Gate of Souls and Shades and holds dominion
over lunar streams flowing through the Kingdom of Green. She can
summon and manifest spirits and lend shades and shapes to their
essences. This daemon of the Willow tree is also connected to the
chthonic rivers of the dead and has the roots of her tree dipped into
the Well of Souls and can therefore aid in all forms of necromancy,
especially in workings conducted close to any natural body of water
or when the soul of a drowned is to be summoned. Her light can
grant guidance to the discarnate souls of both the living and the dead
and is a great protector of her allies against all astral dangers. She
commands legions of water spirits and undines and can teach and
empower all forms of hydromancy, but she also holds sway over the
powers of sleep and dream and is a mistress of the oneiromantic arts.
The Willow daemon can influence the dreams of man and even grant
her allies control over other people's dreams and aid in the
manipulation of the sleeping mind and even make possible diverse
kinds of astral intrusions and attacks. She can also grant the boon
of Astral Sight, or the Ghost-Sight, and make visible all those unseen
denizens of the Realm of Shades. Because of her powers related to
the realms of soul and water, she also possesses the ability to heal

174

*

f

|0rty spirit of witchcraft and
pee the Forbidden Knowledge

44.

gg» Enspirited Ones. She is a
pl Shades and holds dominion
t JQngdom of Green. She can
[shades and shapes to their
ne is also connected to the
loots of her tree dipped into
[m. all forms of necromancy,
ID any natural body of water
■t summoned. Her light can
[both the living and the dead
■inst all astral dangers. She
[jBudines and can teach and
also holds sway over the
of the oneiromantic arts.

of man and even grant

i.

**» dreams and aid in the
n make possible diverse

Sbe can also grant the boon
e visible all those unseen
of her powers related to
sses the ability to heal

maladies by banishing sickening wraiths, soothe pains through the
manipulation of emotions and stop haemorrhaging through her control
over the rivers of life and death. This daemon is also a great
enchantress, wielding the powers to cause lust and to cloud minds
through her glamours and illusions, but she can also grant inspiration
and eloquence. Not only is she connected by the root of her tree to
the waters of the underworld, but she is also by the zenith of her
wooden axis connected to the Lunar Streams and channels the powers
of all the phases of the moon, with hidden links even to the Moon
of the Other Side. There are therefore strict tabus against the harvesting
from her tree during certain phases of the moon, and for her general
blessings and powers such rites of reaping should only be performed
during the night of Full Moon, as the darker phases will tap into the
Black Waters that can turn bitter and poisonous, if not contained
properly. The branches, twigs and leaves of Willow tree, when blessed
and empowered by this daemon, serve as great tools in connection
to all her sorceries and powers. The wands made from her wood are
sceptres of her magic, with which all powers of the waters above and
below can be harnessed and the mirror entered into. The leaves of
the Willow, when dried and made into powder, can empower all
forms of shade summoning formulas and, when employed together
with the slander and serpentine twigs for the making of a wreath,
they crown the blessed with dominion over the Kingdom of Sleep and
aid in the shaping of dreams and all other forms of sorcery related
to the oneiric sphere. Such slander twigs can also be used in all forms
of ligature and can become as astral chains, or as strings of a spider's
web, with the power to bind or entrap, but also to enlink and hold
together that which must remain connected.

175

(Taxus baccata)

The daemon of the Yew tree is a spirit strongly connected to the
mysteries of Gulgaltha and is a guardian of the dead. This spirit
holds the keys to the Realm of Graves and holds dominion over the
legions of entombed souls. He is one of the most faithful servants
of Our King of the Black Cross amongst the Black In Green and a
most powerful ally to have for those that walk the Path of Death in
life. He is an overseer of the cemeteries and other more secret places
of the buried dead and holds the power of both the Water of Death
and the Fire of the Underworld. He can summon the shades of the
dead and make them perform magical deeds and is especially efficient
when it comes to the employment of the Dark and Restless Ones. He
channels the poisonous currents of the deathly powers of the chthonic
realm and holds within himself the poison with which both bodies
and souls can be vanquished and destroyed. He can lend protection
against many forms of magical aggression and reverse and send back
venomous streams directed at those that he has chosen to defend.
This daemon can also direct such deadly flows of the darkest aspects
of the powers of the dead against enemies and bring them sickness,
sorrow and misfortune and even lead them to their graves. To those
who have won his favour he can besides the powers of Ghost Sight
also bestow Necrosophic Gnosis, ancestral wisdom, inspiration and
reveal the secrets of death/the dead. The branches of the poisonous
Yew tree, empowered and bought from this daemon, act as conductors

176

of all his sorcerous might and can call upon, shield against and
command the shades of the dead, but they can also bring down dire
curses upon the living. Such wands can also act as the keys to the
mounds and possess the powers to evoke the Guardian of the Cemetery
Gates. The wood of the Yew tree is also especially well suited for the
fetishistic arts and serves perfectly for the carvings of the talismans
and idols of Our Master Qayin. The needles/leaves from his tree can,
when made into powder or used as incense, call upon the darker dead
or bring death itself. Such powders are often used in connection to
the baneful workings where the poison of the dead or their Master,
contained within the tree of this daemon, is to be accessed.

177

Aconite

(Aconitum napellus)

u_y

The daemon of the Aconite is a powerful vanquisher of the living and
a controller of the dead. She serves the cause of the Envenomed
Sickle of the Skeletal Queen and is one of the most deadly spirits
within the Legions of the Black In Green. She is a holder of the keys
to the cemetery gates and a guardian of the hidden tracks to and
from the realm of the dead. Her sorcery is connected to the workings
of Abel the Black as the Herder of the Shades, within the contexts
of her workings of Gulgaltha, and she holds firm power over the Dark
Dead and the Hordes of the Restless and can in such settings act
as their psychopomp. By her curses the living are placed within
the coffin, and by her blessings the shades of the dead can be risen
up from their graves to do the work of her allies. Her dominion
is especially over the souls of lunatics, and she can protect against
such baneful and obsessive shades or cause their maledictions to
befall those who deserve her punishments. The daemon of the
Aconite can also grant the blessings of concealment and make
those worthy of her blessings invisible in the eyes of both the
living and the dead and grant safe passage upon both the seen and
unseen roads of flesh and soul. She can also forcefully remove
obstacles placed upon the path to victory and protect against the
curses of one's foes, and return to them and shackle them with
their own evil. The root and flowers of the Aconite harvested from
this daemon can serve all her dark sorceries and are often employed

178

within talismanic sachets or for the making of tinctures, infusions,
potions, powders and incense. As the venom of her green guise
brings indiscriminate destruction to all flesh, her harvested gifts
must be handled with extreme care and be reserved for the gravest
of workings.

179

AsatuttiLia

(Ferula asafoetida)

*

The daemon of the Asafoetida is a mighty spirit with great martial
attributes. This daemon can banish sickness, parasitic shades and
many kinds of intruding presences. He can forcefully cleanse an area
with his fires, but also purify body and soul from the foulest of
imprints. He can establish walls of protection around his allies and
establish boundaries and enforce magical circles meant to guard against
all trespass. He can shield against the curses of others and even
return such maledictions back to their sender, but his powers are as
effective in the area of magical assault and he can place effective
curses upon the enemies and bring them grave misfortune, sickness
and sorrow, or banish them and make them rootless. Besides the
banishing, cleansing and offensive attributes, this daemon of the
Asafoetida also possesses the powers of summoning and stands guard
before the gates leading to the fieriest of shades and spirits of the
infernal realms. The powders of Asafoetida blessed by this daemon
aid in all his sorceries and are known to serve well the workings of
both nigromancy and necromancy, as through his powers such powders
or incense, when employed correctly, can arouse the sulphurous flames
within other daemons and shades aligned to the workings of aggression.

180

iia)

r

!>

I

T.

Belladonna

(Atropa belladonna)

►

4

M

/Yd

||fty spirit with great martial
, parasitic shades and
forcefully cleanse an area
■d soul from the foulest of
on around his allies and
I aides meant to guard against
ke cnrses of others and even
er, but his powers are as
and he can place effective
tm grave misfortune, sickness
m them rootless. Besides the
tributes, this daemon of the
tammoning and stands guard
t ef shades and spirits of the
fcfida blessed by this daemon
^to serve well the workings of
■oogh his powers such powders
m arouse the sulphurous flames
ito the workings of aggression.

The daemon of the Belladonna is a most powerful sorceress in the
service of the Beautiful Lady of Death. Her powers of enchantment,
glamour and illusion are immense and she can cause all forms of soul
travel and astral shape shifting. This daemon can also grant the
powers of astral sight and aid in many forms of scrying and divination,
especially when the visions of shades and spirits are sought in the
workings of enoptromancy and hydromancy. The blessings of beauty
and sexual allure are also hers to bestow and she is known to cast
the most potent spells of lust and unbridled passion. She can cause
madness and is known to both provoke murderous forms of lycanthropy
and cure such afflictions. She is a granter of savage battle frenzy and
can bestow strength in combat and bloody victory. This daemon of
the Belladonna holds sway also over the darker shades of the graveyards
and can summon them in the name of the One Queen of Gulgaltha.
All parts of the Belladonna empowered by this daemon will, when
used in the forms of powder, incense, oil, tincture and infusion, focus
and manifest her magical abilities and bestow blessings and curses
upon those that her sorcery is directed towards.

181

Hack Hellebore

(Helleborus niger)

m

other parts, wheac
fee used in order to
is most often
incense, but also

within the Atifcj

The daemon of the Black Hellebore is a very powerful spirit with
many both dreaded and much sought after powers. She is a holder
of the Cup of Poison with which both body and soul, or the living
and the dead, can be destroyed. She is a merciless killer when enraged
or treated with disrespect, but also an effective executioner of enemies
if entreated correctly. Her power can turn the curses of others against
themselves and destroy them by adding her own venom to the power
that they had directed towards her allies. This daemon is also a great
necromancer and possesses the powers to evoke the shades and make
them show themselves and do as they are commanded. As she is a
controller of shadows, she can in connection to certain sorceries
cloak her allies in darkness and make them unseen by their foes, or
erase any astral trace left behind after darker magical deeds. She is
connected to the mysteries of Abel the Black and is employed within
certain workings related to that Soul of the First Slain. Her darksome
fire does not only punish and coerce, but can also be used during
the more forceful rites of exorcism, banishing and cleansing. She can
both cause and cure different kinds of magically induced states of
madness and can even be petitioned when a specific target is to be
made possessed by the Dark Dead or by some other destructive devil
of the lower spheres. All parts of the Black Hellebore are connected

182

■)

■*■*..

WW*

>

>

to the witching might of this daemon, but its root is more so than
the other parts, when empowered and blessed/cursed by her and can
be used in order to access her powers. Such harvested share of her
plant is most often employed as powders, for scattering or burning
as incense, but also for the making of tinctures, infusions and potions
utilised within the Ars Veneficium.

(I a very powerful spirit with
ffAer powers. She is a holder
tffcody and soul, or the living
jyperciless killer when enraged

e executioner of enemies
p* the curses of others against
gber own venom to the power
go. This daemon is also a great
\t& evoke the shades and make

commanded. As she is a

"on to certain sorceries
tbem unseen by their foes, or

er magical deeds. She is
and is employed within
£the First Slain. Her darksome
»Jmt can also be used during
■riling and cleansing. She can
rf magically induced states of
■ben a specific target is to be
ff some other destructive devil

Hellebore are connected

183

Hack iHuHtarii

(Brassica nigra)

j

The daemon of the Black Mustard is a fierce spirit of martial fire.
He possesses the ability to sow discord, hatred and cause disruption
in the ranks of the enemy and is often entreated to confuse and
mislead the pursuers and accusers of his allies. He can cause separation
between friends and lovers and by clouding the judgment of those
upon whom his spells are cast he can turn even the closest allies
against each other. The daemon of the Black Mustard is also a powerful
protector and can detect and expose the presence of occult dangers
and reverse and break curses aimed at those who have won his favour.
He can also bind the restless dead to their graves and bar the cemetery
gates, if entreated correctly to do so in the holy names of the King
and Queen of Gulgaltha. The seeds of Black Mustard, when empowered
by this daemon, are especially powerful for the casting of all his
spells and are often employed through scattering, but serve also well
within some of the workings of fire and smoke.

daemon of the Black 1
ability to both protect
of hatred,
from all the evil
potent and fiery
the power to
can fortify many diflei
grant the gift of
concealment is

in connection to

, so that their <U

oners, or their
great agitation,

and cause separata

also very well to afl 1

man and spirit can I

leaves and fruits of 1

by this daemon, m

can be employed in ■

bat are most often e

also within sachets

-» -w - a

184

tart

Slack Pepper

(Piper nigrum)

f:

X

f

^

X

4

spirit of martial fire.
hatred and cause disruption

i -■

■ entreated to confuse and

He can cause separation
the judgment of those
tarn even the closest allies
■k Mustard is also a powerful
I presence of occult dangers
tmt who have won his favour.
rgiaves and bar the cemetery
Ike holy names of the King
Mustard, when empowered
for the casting of all his
ering, but serve also well
ke.

i-

The daemon of the Black Pepper is a most potent martial spirit with
the ability to both protect and to harm. He can reverse and turn back
the curses of hatred, fear and envy directed at his allies and purifies
them from all the evil influences placed upon them and is known as
a most potent and fiery assistant in all manners of exorcism. He
possesses the power to raise shielding barriers that burn trespassers
and can fortify many different forms of magical boundaries. He can
also grant the gift of invisibility by confusing the minds and senses
of those concealment is sought against and erase astral traces left
behind in connection to harmful sorcery performed by his allies against
others, so that their deeds do not become exposed by other
practitioners, or their famuli. The daemon of the Black Pepper can
bring great agitation, discord and animosity amongst the ranks of the
enemy and cause separation and disorganisation. His fiery essence
lends also very well to all workings of malediction and coercion and
both man and spirit can be made to yield to his forceful sorceries.
The leaves and fruits of the Black Pepper, when empowered and
blessed by this daemon, are powerful tools of protection and attack
and can be employed in many different ways within the Sorcerous
arts, but are most often employed through scattering and burning,
but also within sachets and different forms of tinctures and infusions.

185

(Sanguinaria canadensis)

X

The daemon of the Bloodroot is a strong spirit with the power to
protect and strengthen. He holds sway over the ties of blood and is
one of the guardians of ancestral knowledge made accessible through
lineage and can aid in the invocations of the Mighty Dead. He is an
overseer of pacts, blood oaths and other such rites where familiarity
is established and a potential protector of the household of those
who correctly petition him for his blessings. He is a great shield
against the magical attacks of the enemies and a granter of the martial
fires often utilised in the repayment of such indiscretions. Such martial
fires can also be employed for the rites of cleansing and exorcism
and can with ease remove negative and low vibrations which otherwise
would bring sickness and misfortune. The masculine force of the
daemon of the Bloodroot lends itself also very well to the workings
of love-conjure, especially when a woman is to be seduced or made
infatuated. The roots of the Bloodroot plant, when empowered by
this daemon, are the main part used in the sorceries of this powerful
spirit and serve most often as sprinkling powder and/or as incense,
but also within tinctures, infusions and oils, as well as being suspended
over thresholds or carried as talisman.

186

fideasis)

(EalanutH

(Acorus calamus)

\

**■■.-*:

w-* :

pong spirit with the power to
orer the ties of blood and is
,e made accessible through
of the Mighty Dead. He is an
such rites where familiarity
tor of the household of those
gs. He is a great shield
and a granter of the martial
indiscretions. Such martial
of cleansing and exorcism
ilnw vibrations which otherwise
!> Hie masculine force of the
also very well to the workings
■pan is to be seduced or made
ft plant, when empowered by
m the sorceries of this powerful
|pg powder and/ or as incense,
oils, as well as being suspended

I-

The Daemon of the Calamus is a most powerful enchanter and holds

great control over the minds and hearts of man. She possesses the

power to bind and to bend the will of those upon whom her spells

are cast and force them to do as they are commanded. She diminishes

the willpower of those resisting the wishes of her allies and makes

them much easier to control and conquer. She also grants protection

against many different forms of occult manipulation and mind control

and makes sure that her allies are in control of their own thoughts

and actions. The daemon of the Calamus can aid in the rites of

purification and consecration and remove undesired influences and

help in the establishment of the energies and powers required during

magical workings. The roots of the Calamus, when empowered by

this daemon, will serve well within sachets, sprinkling powders,

talismans, oils, infusions and tinctures and can in many different

ways be used for the channelling of the sorcerous might of this daemon.

187

Carnation

(Dianthus caryophyllus)

A

►

i

The daemon of the Carnation is a mighty spirit with great powers
of purification, protection and empowerment. He is a great aid in the
banishing of harmful, sickening and misfortune bringing influences
and an establisher of wholesomeness and strength. He can assist in
many forms of exorcism and banishing rituals and is especially effective
when it comes to the dispelling of the illnesses and weaknesses of
both body and soul. He is known to be an effective guardian of sacred
temples, shrines, altars and fetishes and empowers the manifestations
of the spirits invited by his allies to take seat within such places and
points of holiness, while blocking the path and banishing those that
would intrude uninvited. The daemon of the Carnation is therefore
often petitioned to lend power to different forms of blessings and
consecrations, especially when holy presence is to be installed within
a fetishistic or talismanic form, or when such presence already seated
within a suitable form is to be venerated, strengthened and exalted.
The flowers of the Carnation, when empowered by this daemon, serve
all his workings and can be employed in both fresh and dried form,
depending on the context, and serve excellently in sachets, incense,
tinctures, infusions, oils and baths.

188

phJ/us)

aUfillt Pepper

(Capsicum annuum)

+

gjity spirit with great powers
nt. He is a great aid in the
rtune bringing influences
tU strength. He can assist in
tteals and is especially effective
I illnesses and weaknesses of
lb effective guardian of sacred
I empowers the manifestations
(fife seat within such places and
jpith and banishing those that
the Carnation is therefore
nt forms of blessings and
ce is to be installed within
presence already seated
strengthened and exalted,
jimered by this daemon, serve
Mb both fresh and dried form,
yDDellently in sachets, incense,

The daemon of the Chilli pepper is a fiery spirit with immense martial
powers. He works with the hottest Points within the realm of the
Black In Green and is both a potent aggressor and defender. He
possesses the power to burn and banish unwanted influences and can
curse and afflict with the flames of hatred that he can empower. He
is often entreated to act as a catalyst for the manifestation and/or
activation of the martial powers of other spirits or elements containing
heat aligned to his own scourging flames. This daemon of the Chilli
pepper can enflame and quicken shades and spirits employed within
many forms of assault sorcery and affect their temperaments in such
way that they more effectively accomplish their pernicious
undertakings. He can cause discord and separation within the ranks
of the enemy and agitate them to make strategic mistakes. He can
also establish fiery barriers of protection and break many kinds of
curses and negative influences directed towards his allies and is in
such cases known to burn the 'Evil Eye' of the envious and the spiteful,
but he possesses also the attribute to add heat to all fiery passions
and can both grant virility and cause sexual desires, if entreated
correctly and respectfully. All parts of the Chilli pepper can, when
empowered by this daemon, be used in order to call upon and direct
his powers, but most often it is the fruits which are used within
different forms of tinctures and when dried are employed as powders
and incense in order to evoke the fiery blessings and curses of this
daemon.

189

(Cuscuta)

i

•t*m

■««.

f<

«

The daemon of the Dodder is a most baneful and dangerous spirit.
She is a Black In Green with the ability to drain life-force from living
creatures and empty them of all vitality and power. She is a spirit
of astral assault and black witchcraft and entreated almost solely
within the context of hurtful sorcery. She can trap her targets and
coerce them to do the bidding of the few that can win her favours
and in ways much more pernicious than the daemon of the Hobblebush
tie their foes to wretchedness. This daemon of the Dodder is as a
noose of death with the power to strangle and shackle and must be
called upon in the names of both Qayin and Qalmana and be entreated
correctly, with proper rites and offerings, before her powers can be
accessed. The stems, or "hair", of the Dodder, when empowered by
this daemon, can be used in many different ways in order to direct
her baleful influences. They can for example be employed as binding
threads, with which effigies are tangled and bound, or be made into
powder for strewing or burning.

daemon of the
n. He can

AM

Pels

the curses of th£
e and charismay
especially knotoi
laws of man awL
n of the Fennel j

when such
He is also a
can aid in the

empowered by 1||
magic, but all othjer
be used for the earn

■..-..$

■..?£

190

fcHair

St..

£►+

baneful and dangerous spirit.

to drain life-force from living

|y and power. She is a spirit
entreated almost solely
can trap her targets and
that can win her favours
daemon of the Hobblebush

jponon of the Dodder is as a
and shackle and must be
Qalmana and be entreated

■B, before her powers can be

JDodder, when empowered by
nt ways in order to direct
le be employed as binding

■I and bound, or be made into

Jfennel

(Foeniculum vulgare)

+

A

+*

mSmmmmmmm

*

C>

C "t*

3 %

The daemon of the Fennel is a powerful spirit of protection and
purification. He can exorcise profane influences and spirits and shield
against the curses of the enemy. He holds the power to grant strength,
courage and charisma and power to influence the minds of others.
He is especially known for his ability to hold at bay the enforcers
of the laws of man and protect against their officious presence. The
daemon of the Fennel is allied with many ophitic spirits and often
employed when such aspects are to be invoked within the sorcerous
rites. He is also a great healer and remover of the stains of disease
and can aid in the restoring of vitality lost. The seeds of the Fennel,
when empowered by this good daemon, are the most potent link to
his magic, but all other parts of a blessed harvest from this daemon
can be used for the employment of his powerful sorcery.

t>K -''

191

Hemlock

(Conium maculatum)

©

The daemon of the Hemlock is a most fierce and deadly spirit, with
immense sorcerous powers. She is a guardian of the Mysteries of
Akeldama and Gulgaltha and her power stretches from the Field of
Blood to the Black Cross upon the Skull. A multitude of the workings
of the Venefic Sickle and the Dark Dead are within her realm of
influence, as she can bring death to the living and quicken, empower
and agitate the Restless and Feral Dead. She is often entreated in
connection to magical assault and can aid in all kinds of magical
assassination, but her Mars-Saturnian powers lend themselves as
well to the breaking of the curses of the enemy, counter-attacks and
soul-binding forms of ligature. She can also cause frigidity and destroy
the virility of those upon whom her spells are cast. This daemon of
the Poison Hemlock is a Black In Green connected to Qayin Occisor
and Liluwa of the Poisoned Sickle and is one of their most faithful
famuli upon the earth. She is a protector of poisoners and murderers
and can hide them from discovery and make their deeds go unpunished,
but she can also point out such individuals, if besought correctly to
do so. The seeds, leaves, flowers, stems and roots of the Hemlock,
when empowered by this daemon, can be used within all her venefic
workings and even aid in the ensouling and consecrating of the reaping
blades and fetishes of the more wrathful aspects of Our King and
Queen.

- «* u .t* i

of the
She

cf the living and J
but she can an
She cm
forms of ilii iMi—|
be seen by tbe-g
shades of the dotf

entreated within 1
name of the
cfcKmg of the
Dead are to be
can control
to cause rain and an
farts of the Henhnw
in order to
powerful

192

I

totfn)

(Hyoscyamus niger)

and deadly spirit, with
^■rdian of the Mysteries of
^stretches from the Field of
PA multitude of the workings
iul are within her realm of
■ting and quicken, empower
S. She is often entreated in
Jlaid in all kinds of magical
flowers lend themselves as
JifcDemy, counter-attacks and
No cause frigidity and destroy
ISs are cast. This daemon of

■ connected to Qayin Occisor
Pfil one of their most faithful
If of poisoners and murderers

their deeds go unpunished,
, if besought correctly to

■ and roots of the Hemlock,
be used within all her venefic
■d consecrating of the reaping
Ad aspects of Our King and

The daemon of the Henbane is a powerful spirit of witchcraft and
necromancy. She possesses the power to loosen the soul from the
body of the living and grant it entrance to the chthonic or the astral
realms, but she can as well separate the mind from the body and
cause insanity. She can grant the powers of prophecy and aid in
many forms of divination and make visible that which otherwise
cannot be seen by the physical eyes. She is connected to the realm
of the shades of the dead and can summon and control them within
the necromantic workings. She is also one of the Black In Green
often entreated within the conjurations of Abel the Black and can,
in the name of the King and Queen of Gulgaltha, aid in the opening
and closing of the cemetery gates, especially when the Restless and
Dark Dead are to be conjured and put to work. The daemon of the
Henbane can control the waters of the realms and is known to be
able to cause rain and storms, but also to cause sterility and frigidity.
All parts of the Henbane, when empowered by this daemon, can be
used in order to access her sorcerous powers, but the roots are
especially powerful when it comes to the workings of the Dead.

193

3Htgl| 3lol|n tl|e (Eonqucror

(Ipomoea Jalapa)

Bobbkbn

The daemon of the Ipomoea Jalapa (also called 'High John the
Conqueror') is a mighty spirit of victory and conquest. He is a remover
of obstacles and an opener of all closed paths, holding the keys to
success and glory. He is a granter of luck, money and wealth and
a dispeller of weakness, misfortune and fear and is known to confer
virility, power and charisma to those that he chooses to bless. He
possesses the ability to banish unwanted and negative influences and
to protect against defeat and dishonour. This forceful daemon of the
Ipomoea Jalapa is also a fierce warrior, with the power to grant
martial strength and courage and aid in the vanquishing of rivals and
enemies, in all fields of battle. The harvested share most powerfully
connected to this daemon is the root/tuber of Ipomoea Jalapa, which
when blessed by this spirit becomes a strong carrier of his potent
essence and can empower all workings related to his sphere of
influence. Such root is most often carried as a talisman or made into
powder to be used as incense and, when mixed with suitable carrier
oils, such powders can create potent anointing oils of Conquest, Victory
and Power.

daemon of the
many sought after
■ harmful or hostile
of magical
t them through
Hnbblebush are hard
ob establish are even hi
protective attributes, tfcj
fortune and
pie known to
ion over the
ioned to protect M
them all fetters
by their adve
in order to evoke 1
of his green guiad
, ensnare, bring;
he is petitioned aa
loyed within the

194

iiobbUbuGli/ SeuU's ^Ifoeatrituj

(Viburnum alnifolium)

<

O

erh

The daemon of the Hobblebush is a great protector and a bestower
of many sought after boons. He possesses the power to bind all that
is harmful or hostile towards his allies and can protect against many
forms of magical assault. He can block the paths of the enemies and
defeat them through entrapment. The snares of this daemon of the
Hobblebush are hard to escape and the barriers and shields that he
can establish are even harder to penetrate. Besides his ensnaring and
protective attributes, this daemon also possesses the ability to grant
good fortune and success in many different areas, and he is for
example known to aid both gamblers and thieves. Because of his
dominion over the workings of entrapment and binding, he is also
petitioned to protect his allies against imprisonment and remove
from them all fetters and restrictions on their freedom placed upon
them by their adversaries. The part of the Hobblebush most often
used in order to evoke the influences of its powerful daemon is the
root of his green guise which, when empowered by him, can bind,
protect, ensnare, bring success, bless and set free, all according to
how he is petitioned and how the harvested parts of his plant are
employed within the sorcerous work.

195

my

(Lilium)

i

►

►

i T

i

T

<

The daemon of the Lily is a powerful and seductive spirit. She wields
the power to enchant and bewitch and can cause attraction and lust.
She can manipulate the minds of man and sow the seeds of passion
within their hearts. She also possesses the power to break the
enchantments of others placed upon her allies and dispel glamour
and illusion caused by magical means. She is a holder of the keys
to the Lunar Gardens of Dreams and Nightmares and, if entreated
correctly, she can aid in many forms of oneiric and astral sorcery and
make possible nocturnal congress between souls or spirits. The daemon
of the Lily is also a protector and can through distraction make the
poisoned arrows of enemies miss their targets. The flowers of the
Lily, when blessed by this beautiful daemon, can become employed
within many different forms of sorcery channelling power from her
essence, but lend themselves especially well to the bewitching work
of Our Holy Mother's perfumery and the rites of strewing, in which
the dead are honoured and blessed or when the living are to be
enchanted.

daemon of the II

tress. She

and bend or

create sympathy i

en all such seal

and tended. Shi

he/she does not in

ce is also a most]

subjugate any pcfll

on reaches even h

command the deatL

and is one amai

ignty of Our Holy

Green and the Kingi

rice, when empotf

work her witchcraft, 1
be the sweet IJ4
oUcorate and dominMl
■Ad powders and empt
•ffl-bending sorcery, IK
fractions of the In
to be seated witJui
rate Vessels of

196

Hiquorice

(Glycyrrhi^a glabra)

-b

t-

r

laeductive spirit. She wields
pi cause attraction and lust.
■d sow the seeds of passion
pt the power to break the
m allies and dispel glamour
jflbe is a holder of the keys
Ightmares and, if entreated
mthi c and astral sorcery and
laools or spirits. The daemon
bough distraction make the
targets. The flowers of the
, can become employed
elling power from her
bell to the bewitching work
| rites of strewing, in which
r when the living are to be

The daemon of the Liquorice is a mighty dominatrix and an
enchantress. She possesses the powers to sweeten hearts, influence
minds and bend or break wills. She can cause passion, lust and love
and create sympathy where there originally was none and can
strengthen all such sentiments where their seeds already have been
planted and tended. She can secure fidelity in a lover and make sure
that he/she does not want or lust for any other. The daemon of the
Liquorice is also a most powerful sorceress with the ability to dominate
and subjugate any person upon whom her spells are cast, and her
dominion reaches even beyond the realm of the living and can influence
and command the dead. She can crush the will of those opposing her
allies and is one amongst the Black In Green representing the
sovereignty of Our Holy Mother Qalmana, both within the Realm of
the Green and the Kingdom of the Graves. All harvested parts of the
Liquorice, when empowered by this daemon, can be used in order
to work her witchcraft, but the most potent share of such harvest will
always be the sweet Liquorice roots, which hold her full powers to
edulcorate and dominate. Such roots are carried as talismans or made
into powders and employed within all workings of enchanting and
will-bending sorcery, but also within more sacred and secret rites
where fractions of the boundless essence of the Rose Crowned Queen
are to be seated within fetishes or in some other way bless and
consecrate Vessels of Holiness with Her Sweetness and Might.

197

fflak Jfern

(Dryopteris filix-mas)

The daemon of the Male Fern is a spirit with immense powers. He
can conceal and make invisible and protect against all manners of
baneful sorcery. He can make the curses and the foul emanations of
the evil eye of the enemy miss their targets and rebound back upon
him- or herself. He can also bring luck, wealth and success and point
out hidden treasures and disclose other such veiled sources of material
abundance. This spirit is also well-known for his mastery of the arts
of enchantment and love-witching and can cause passion, lust and
love within the hearts of those upon whom his spells are cast. The
daemon of the Male Fern is also secretly connected to the realm of
the shades and holds within himself links to the powers of the Most
Ancient Dead and is thus also connected to the Mysteries of the
Mound. He also possesses the powers of Oath-Binding and covenants
entered into in the presence of this daemon will bind both body and
soul. He can cause rainstorms and reveal the past and the future to
those that he chooses to confer his blessings to. The leaves and root
of the Male Fern, when blessed by this daemon, can channel his
powers and blessings and while the leaves are often burnt in order
to cause rain or to establish barriers of protection, the root which
must be harvested at twelve o'clock, during the Midsummer night,
is kept as a sacred talisman with the power to grant protection,
wealth, luck and love, but also to disclose certain other mysteries
pertaining to the Black In Green. According to tradition there are
also certain rites through which one can harvest magical seeds and

198

\e-mas)

flowers from this daemon, which if obtained will grant all his most
potent blessings and empowerments.

n-nt with immense po«» el ». "~
i protect against all manners of
-.es and the foul emanations of
^targets and rebound back upon
U. wealth and success and point
£r such veiled sources of material
Ipown for his mastery of the arts
* imA can cause passion, lust and
a. whom his spells are cast The
L-etfv connected to the realm of
JnLfo to the powers of the Most
.poected to the Mysteries of the
,« of Oath-Binding and covenants

..daemon wQ bind both body and
[roveal the past and the future to

I, blessings to. The leaves and root
Thf this daemon, can channel his
*e leaves are often burnt in order
of protection, the root which
-C during the Midsummer night,
m th e power to grant protection,
^ disclose certain other mysteries
» According to tradition there are
h one can harvest magical seeds and

199

198

(Mandragora officinarum)

The daemon of the Mandrake is a mighty king amongst the spirits
of the Black In Green with a multitude of sorcerous abilities. This
powerful spirit of the Devil's Root possesses and can dispense the
blessings and curses of both Saturn and Venus and still manifest its
powers through the liminal points of Mercury. He is a Candle Bearer
of the Underworld and the Torch of Spirit illuminating the darkness
of the grave. His secrets are connected to the chthonic realm and to
the manifestations of spirits receding therein and he is a keeper of
the mysteries of Akeldama and Gulgaltha, holding the keys that can
allow entry into their innermost hidden cores. He is a spirit connected
to the workings of Abel the Black, the Dark Dead and many other
such necrosophic sorceries and possesses the ability to aid in the
manifestation and even materialisation of discarnate shades and spirits.
He is a faithful servant of the First Gravedigger and His Mighty Dead
and attends as His guardian of the Triple- Tongued Flame of Chthonic
Fire. There are secrets connecting this daemon also to the mysteries
of the Nefilimic King of the Black Mountain, but such arcana is
reserved for those who learn to approach these specific Hidden Points
of Gnosis directly, correctly and effectively. Besides his esoteric powers
connected to the realms of death and the dead, the daemon of the
Mandrake is also known as a master of Venusian Love-Witching and

enflame hearts audi

i

enchantments are
brstful passions and
harvest, riches and multif
smrces of wealth and 1
spirit of the Mandrake j»
the attacks of tM|
lcomed and harmlM
battles, if entreated
command and bind 1
bidding of his allies. He
within the rites of e
toHsmanic forms with ttr
Right and Spirit- Sight, 1
chooses to bless, but he a
M enraged, offended or a
Mandrake, when empoM
■mltifaceted witchcraft, |
properly harvested, wiubjj
essence of this Black In C
fay this daemon and oftci
and mighty famuli.

200

can enflame hearts and manipulate the minds of those upon whom
his enchantments are cast. He can grant virility and fertility, provoke
lustful passions and cause attraction. He can also grant bountiful
harvest, riches and multiply one's earnings and even point out hidden
sources of wealth and lead his allies to concealed treasures. The
spirit of the Mandrake is likewise a legendary protector and can turn
back the attacks of the enemies towards themselves and banish
unwelcomed and harmful shades and spirits and grant victory in all
battles, if entreated correctly to do so. He possesses the power to
command and bind lesser spirits and ghosts and make them do the
bidding of his allies. He can likewise aid in the seating of spirits
within the rites of ensoulment and telestic consecration and enliven
talismanic forms with their essences. His are also the powers of Soul-
Flight and Spirit-Sight, which he can bestow upon those whom he
chooses to bless, but he can also cause poisoning, madness and death,
if enraged, offended or conjured purposely to do so. All parts of the
Mandrake, when empowered by this daemon, can be used within his
multifaceted witchcraft, but it is the root of the Mandrake which, if
properly harvested, will be directly and fully charged with the spiritual
essence of this Black In Green. Such root is a living fetish enspirited
by this daemon and often a king amongst the legions of the faithful
and mighty famuli.

201

JHtusterniiirt

(Imperatotia ostruthium)

<

■ •j- i . ww f

The daemon of the Masterwort is a Black in Green well-known for
his strength and commanding powers. He holds the sceptre of
dominance and subjugation, but can also grant control and focus. He
makes his allies rulers of men and commanders of spirits and can
confer charisma, confidence and willpower. This spirit is also a great
protector and a banisher of harmful, obsessing and possessing spirits
and a potent dispeller of the misfortune and sickness that they can
cause. He can strengthen the manifestations of spirits and aid in
their enthroning within the holy rites of telestic ensoulment and
empower the psychic senses with which all such manifested aspects
of the invisible realms can be perceived. The daemon of the Masterwort
can also aid in the defeating of rivals and grant physical protection
against magical but also physical attacks and dangers and is known
to be able to both shield against and heal gunshot and knife wounds.
All parts of the Masterwort, when empowered by this daemon, can
be used for the gaining of his blessings and protection, but it is the
root of the Masterwort that carries the strongest enlinkment to his
magical powers and such root is often carried as a Talisman of Mastery
and, when used in powdered form, often employed within sachets
and powders.

- ii. I

of the
might. She Mi
of Dreams asH
mm&ihen and foamd
fedd dreaming aad
shape the dw fj
grant the gift i

in

1

Imtromancy. Her 41
a mistress of shade*
fcwtsh them by inert
on of the Iftagjj
and a banishONJ
but if provoke!
n the bandM!
presence where tlnfl
of the Mngwort arej
aotterons abilities
infusions. tinCM l

202

wrt

Mhfum)

Mttywavt

(Artemisia vulgaris)

in Green well-known for
He holds the sceptre of
grant control and focus. He
anders of spirits and can
. This spirit is also a great
and possessing spirits
and sickness that they can
atations of spirits and aid in
s of telestic ensoulment and
A all such manifested aspects
The daemon of the Masterwort
and grant physical protection
tfa and dangers and is known
leal gunshot and knife wounds.
||iowered by this daemon, can
p> and protection, but it is the
be strongest enlinkment to his
aaried as a Talisman of Mastery
Iflen employed within sachets

The daemon of the Mugwort is a cunning enchantress with immense
sorcerous might. She is one of the keepers of the keys to the Lunar
Gardens of Dreams and Nightmares and a possessor of the ability
to strengthen and focus the powers of the sleeping mind. She can
cause lucid dreaming and aid in different forms of astral expeditions
and even shape the dreams of those upon whom her spells are cast.
She can grant the gift of Spirit-Sight and the powers of prophecy,
especially in connection to the rites of oneiromancy, enoptromancy
and hydromancy. Her dominion over the lunar currents makes her
also a mistress of shades and she possesses the ability to both evoke
and banish them by increasing or decreasing their astral substances.
The daemon of the Mugwort is also a powerful eliminator of turbid
energies and a banisher of the shades and spirits of misfortune and
sickness, but if provoked, or purposely entreated to do so, she can
also summon the baneful spirits and shades of the astral and strengthen
their presence where they can do the most damage. The leaves and
root of the Mugwort are, when blessed by this spirit, direct links to
her sorcerous abilities and can be employed in sachets, powders,
incense, infusions, tinctures and oils.

203

fHitUcin

(Verbascum)

+

The daemon of the Mullein is a spirit of powerful sorcery, connected
to both the workings of protection and the darker rites of the chthonic
mysteries. She is a torchbearer of Qalmana and a guardian of the
thresholds between the Realms of Green and the Kingdom of the
Skulls. She holds mastery over many forms of witchcraft pertaining
to the spheres of the Roaming Souls and can empower or hinder any
form of astral aggression. She is especially known for her ability to
shield against nocturnal attacks within the oneiric planes and is a
most potent banisher of the parasitic shades and spirits that afflict
their victims through nightmares. The aspects of her powers connected
to chthonic rites are often evoked during the necromantic workings
and are especially well employed within the sending of the Dark
Dead, as she possesses the ability to strengthen their presence and
open up the closed astral pathways standing between them and their
targets. The daemon of the Mullein is also well known for her aid
to the Mighty Dead and can, if employed correctly, strengthen their
manifestations and banish the profane shades when such Holy Dead
are called upon. The stalks and flowers of the Mullein, when blessed
by this spirit, can serve within many powerful workings relating to
oneiric/astral attack and defence, necromantic and necrosophic sorcery,
baneful workings in connection to the darker dead and the summoning
of spirits. Dried flowers of Mullein, when used to dress a black candle
that has been anointed with Necromancy Oil, can become employed

204

I

v+

as spirit lanterns illuminating the obscure pathways leading to and
fro Gulgaltha and when coated with wax or dipped in fat and given
flame to such flowers of the Mullein can be used as spirit beckoning
torches, with the power to make visible and manifest both ghosts and
spirits.

»■■■

powerful sorcery, connected
it darker rites of the chthonic
and a guardian of the
and the Kingdom of the
of witchcraft pertaining
|can empower or hinder any
pttjr known for her ability to
I Ae oneiric planes and is a
and spirits that afflict
of her powers connected
the necromantic workings
jp the sending of the Dark
en their presence and
between them and their
pfeo well known for her aid
p| correctly, strengthen their
jjfcades when such Holy Dead
pf the Mullein, when blessed
pwerful workings relating to
and necrosophic sorcery,
dead and the summoning
I «sed to dress a black candle
gr Oil, can become employed

205

ODregatm

(Origanum vulgare)
+

4

ft

The daemon of the Oregano is a spirit of protection and a potential
conferrer of manifold blessings. He is a possessor of the powers of
becharming and can cause and strengthen love and sympathy between
man and woman. He is a dispeller of sickness and negativity and a
shield against the causers of poverty. His protection stretches from
shielding against the interfering lackeys of the law to the banishing
of nightmares and unwholesome astral currents. His blessings can
aid in obtaining the gift of prophecy and are especially helpful in
connection to the workings of oneiromancy. The daemon of the Oregano
is known as one of the friends of the dead and can bring them
empowerment and blessings, if petitioned to do so. The leaves and
flowers of the Oregano, when blessed by this spirit, can be employed
in order to access his sorcerous powers and are especially well utilised
within sachets, powders, oils and incense blends meant to evoke the
powers of this Black In Green.

«f

feemoD of the P*nd
— fch , test and protect

. This daemons

but within m

when interacted v|

amadk>n and can can

He is a breaker «4

the p|
the oft

«f

of the enemy bad£
The
of the
to the rites of fl|
of non-temporal
h«h fetishism- He i
currents related to
forms of necrong
ts of the Kingi
The leaves of the 1
in order to evofa
for the working
as within the sacm
faithfully the

206

iJatrijoult

(Pogostemon patchouly)

<

>

c3

The daemon of the Patchouli is a powerful spirit and a bringer of
wealth, lust and protection, but can also aid greatly in darker forms
of sorcery. This daemon possesses both male and female attributes
and forms, but within our Work it has more often taken masculine
guise when interacted with. He is an enticer of lust and a generator
of attraction and can cause the heat of passion even within the most
frigid. He is a breaker of the curses of the enemy and a dispeller of
misfortune, with the power to attract money and wealth. When
employed within the rites of reversal, his magic can rebound the
spells of the enemy back upon themselves and afflict them with their
own poison. The daemon of the Patchouli is also one of the holders
of the secrets of the Black Earth and possesses vast powers when it
comes to the rites of spirit manifestation and the grounding and
seating of non-temporal essences within the workings of both low
and high fetishism. He also possesses the ability to strengthen and
focus currents related to the chthonic spheres and can greatly benefit
varied forms of necrosophic sorcery in which the dead and other
inhabitants of the Kingdom of the Graves are summoned and put to
work. The leaves of the Patchouli, when blessed by this daemon, can
be used in order to evoke the powers of this spirit and are especially
suitable for the workings of incense, sachets, oils and tinctures, as
well as within the sacred rites of perfumery, in which this daemon
serves faithfully the enchantments of Our Holy Qalmana.

207

IJnisnn 3ug

(Toxicodendron radicans)

V

xi

<

The daemon of the Poison Ivy is a harsh spirit, but also a very
powerful one. She can protect her allies and surround them with a
fiery wall of protection and close the paths of their foes. She can bind
the enemy onto damnation and cause them to fail and suffer defeat
and hinder them from making any hostile advances towards those
whom she chooses to defend. She is a strengthener of magical
boundaries and circles and can keep out all unwanted influences. The
daemon of the Poison Ivy is also connected to the secrets of the
chthonic rivers of the dead and can within certain rites aid in the
evocation of the dead, especially those of a darker nature. She is also
one of the guardians of pacts and covenants and a punisher of oath
breakers, especially in those contexts where such treaties have been
entered into in the name of the Holy Qalmana. The leaves and stem
of the Poison Ivy, when empowered by this daemon, are connected
to her magical powers and may be employed in sachets, powders,
incense, oils and tinctures.

208

Wiicans)

(Papaver somniferum)

v.

i

■areh spirit, but also a very
V and surround them with a
pfcs of their foes. She can bind
to fail and suffer defeat
Utile advances towards those
II a strengthener of magical
unwanted influences. The
ed to the secrets of the
■itfain certain rites aid in the
*f a darker nature. She is also
is and a punisher of oath
re such treaties have been
frrimnnn The leaves and stem
this daemon, are connected
p pp foyed in sachets, powders,

The daemon of the Opium Poppy is a powerful enchanter and
mesmeriser of both the living and the dead. She holds the keys to
the realm of sleep and to the Fields of Dreams and Nightmares and
can manipulate both the cycles of sleep and the nature of dreams.
She can aid in the intrusions into and the reshaping of the dreams
of others and empower all workings of oneiromancy. She is for example
known to be an opener of the intersecting paths of the living and
the dead within the realm of dreams and can be petitioned to aid
in different forms of astral communions between the soul of the
living and shades or spirits of the departed. Her sorcery can bring
solacing slumber with pleasant dreams or troubled sleep, harrowing
nightmares and astral torments. She can, because of her dominion
over the astral currents and Shades of the Lunar Gardens, grant
invisibility and cause concealment through the inducing of confusion
and forgetfulness in the minds of those upon whom her spells are
cast. The flowers, seeds and seedpods, but also the roots of the Poppy,
when blessed and empowered by this daemon, will serve all her
enchantments and can be employed in divers manners, like for example
within sachets, incense blends, infusions and tinctures, or through
the scattering of the seeds where her influences are meant to be
made manifest.

209

(Ruta graveolens)

ti

The daemon of the Rue is one of the most powerful warriors and
defenders amongst the Legions of the Black In Green. He is a wielder
of immense martial power and bearer of the Green Flame of
Purification. He possesses the ability to banish all profanity and all
spiritual unwholesomeness and is often employed during the banishing
of the obsessive dead and the removal of the stains left behind by
such shades. He is also a breaker of the curses of the enemy and a
most potent shield against the poisonous currents that by the hateful,
jealous and the envious are directed towards his allies. The daemon
of Rue is an effective dispeller of misfortune and sickness and can
remove the parasitic shades and spirits that cause such misery. He
is also a potential bringer of fortune and if entreated correctly can
aid in matters regarding passion and love, but in such contexts he
must often be paired with a more Venusian spirit in order to enflame
hearts. His powerful green flames can also burn the minds of the foes
of his allies, incinerate their good fortune and make their lives bitter,
if petitioned to do so within the context of magical warfare. The
leaves of the Rue, when empowered and blessed by this spirit, are
amongst the most potent cleansing elements in existence and are
most often employed as incense and in tinctures, but if carried in
sachets they also constitute as powerful amulets against the evils of
both the living and the dead.

daemon of the Sage j
aolds the power to ch
or person and to ham
and spirits. He m\
meness and §|
tion, as he is aj
nt of wisdom. Q|
make possible tfcg
■■■■mill hment. He is a jj
sskSi as temples, altars m%
fesmful emanations dirDG||
trast to the more lg
the daemon of flj
psstanity with his scorcftip;
worthy aspects of tkril
a great aid in the j|
abilities because |
on both the phyak
MM parts of the White Saf
with the blessing of 1
rites of purifkatii
\y its dried leaves tk
also effectively be

210

(Salvia apiana)

lie most powerful warriors and
I Black In Green. He is a wielder
giver of the Green Flame of
y to banish all profanity and all
m employed during the banishing
pval of the stains left behind by
If Ae curses of the enemy and a
ims currents that by the hateful,
| towards his allies. The daemon
Ifaforrune and sickness and can
fails that cause such misery. He
ie and if entreated correctly can
Hi love, but in such contexts he
Imsian spirit in order to enflame
^ also burn the minds of the foes
■tune and make their lives bitter,
Context of magical warfare. The
li and blessed by this spirit, are
g elements in existence and are
■d in tinctures, but if carried in
■erful amulets against the evils of

The daemon of the Sage is a most potent protector and preserver.
He holds the power to elevate the spiritual vibrations of any space,
thing or person and to banish sickness, misfortune and misery bringing
shades and spirits. He is a most powerful cleanser and dispeller of
unwholesomeness and profanity and a bringer of exaltation and
illumination, as he is a potential opener of the paths towards the
attainment of wisdom. His powers remove the cause of misfortune
and make possible the manifestation of good fortune and
accomplishment. He is a very effective guardian of the sacred spaces,
such as temples, altars and shrines, and a potent shield against the
harmful emanations directed consciously or unconsciously at his allies.
In contrast to the more harsh cleansings by the martial fires of, for
example, the daemon of the Rue, this daemon does not only banish
profanity with his scorching fires, but he also elevates and illuminates
any worthy aspects of that which he purifies. The daemon of the Sage
is also a great aid in the rites of divination and in the development of
psychic abilities because of the cleansing and elevating effects that
he has on both the physical, astral and mental levels of existence.
All parts of the White Sage, when harvested without the use of iron
and with the blessing of this good daemon, can be used within the
sacred rites of purification, consecration and elevation, but it is
primarily its dried leaves that serve the workings of fire and smoke, but
can also effectively be employed in sachets, infusions, tinctures and oils.

211

Stinging £fettle

(Urtka dioica)

A

+ <

v n

>+

v

The daemon of the Nettle is a fierce spirit with the ability to both
defend and attack. He holds within himself a burning flame with
which he can cleanse impurities, banish unwanted shades and spirits
and remove sickness and misery. He is a breaker of the curses of the
enemy and can make their poisoned darts rebound back upon
themselves. He is a dispenser of the shielding wall of fiery protection
and a strengthener of boundaries, circles and borders meant to keep
out all hostile and profane influences. He is also a potential granter
of virility and a provoker of flaming passions and lust and, if entreated
correctly, he can set aflame the hearts and minds of those that become
becharmed by his powers. The daemon of the Nettle is also a potent
agitator and can sow the seeds of discord and hatred amongst the
ranks of the enemy and make them turn against each other. The
leaves of the Stinging Nettle, when blessed by this daemon, are a
most effective link to his powers and may be employed in sachets,
powders, incense, infusions, tinctures and oils and will channel his
fiery essence for the sake of blessing or cursing.

a

(D

daemon of the Than
holds dominion over 1
Is connected to the m
empower and
of her allies,
shield against such 4
reverse the flow aim
their points aim
warfare sheen
in order to bind, m)
death. The daemon e
the keys to Spirit FlqJ
if entreated respedi
Sabbatic Congress will
Night. All parts of th
mh ii ing and curses of £
and serve well in

-\4\w\

'■■ i

212

lettk

ta)

®l|0rn Apple

(Datura stramonium)

hgirit with the ability to both
himself a burning flame with
unwanted shades and spirits
tn breaker of the curses of the
H darts rebound back upon
■tiding wall of fiery protection
lis and borders meant to keep
rHe is also a potential granter
lions and lust and, if entreated
Kid minds of those that become
i of the Nettle is also a potent
feord and hatred amongst the
against each other. The
by this daemon, are a
tltoay be employed in sachets,
land oils and will channel his
lr cursing.

The daemon of the Thorn Apple is a powerful spirit of witchcraft.
She holds dominion over the darker currents of the chthonic streams
and is connected to the sorceries employing the Dark Dead. She can
arouse, empower and control such shades and make them do the
bidding of her allies, in the name of the Queen of Gulgaltha. She can
also shield against such shades and other forms of magical hostility
and reverse the flow of such sorcerous poison and direct them back
towards their points of origin. When petitioned within the context
of magical warfare she can direct her transfixing power towards the
enemy in order to bind, drive insane or even cause painful and often
slow death. The daemon of the Thorn Apple is also one of the holders
of the keys to Spirit Flight and a granter of the Second Sight and
can, if entreated respectfully and correctly, aid in the achievement
of Sabbatic Congress with the spirits and in the opening of the Eye
of Night. All parts of the Thorn Apple, when empowered by the
blessings and curses of this daemon, can be used within her sacred
rites and serve well in sachets, powders, infusions, tinctures, oils and
incense.

r

213

(Eabntta

(Nicotiana tabacum)

The daemon of the Tobacco is one of the most powerful spirits amongst
the Black In Green and a force indispensable within our Necrosophic
Work. He is a holder of the quickening, empowering, cleansing and
incinerating flames of the martial spheres, but holds also the essence
of Saturnian poison and can bless as well as he can effectively curse.
Within the baneful rites of vengeance, punishment and warfare, his
powers serve to direct the arrows aimed at the hearts of the enemies
and focuses the venomous currents to hit their targets. He is a
messenger of the gods and bridge between the flesh and the spirits.
He can open and close the pathways between the elemental kingdoms
and holds even the keys to the Mound and can therefore aid greatly
in all forms of invocation, evocation and manifestation of shades and
spirits. He can effectively act as catalyst for the awakening and arousal
of other Black In Green and is therefore employed within countless
contexts where his influence is sought in order to boost the powers
and presences of other such spiritual essences. The daemon of the
Tobacco is also a great commander and ruler with the ability to
manipulate minds and bend the will of man, shade and spirit. This
spirit is the only one amongst the Black In Green whose secret name,
Amiahzatan, has already been revealed, and this is done solely because
of his own given license and expressed will to do so, as an answer to
one of our petitions meant to benefit the followers of Our Qayinite
Cultus. For more detailed explanation about the powers and mysteries
of this mighty daemon, read the chapter dedicated to him in the First
Book of Falxifer.

daemon of the Val
powers ranging from ¥i
curses. She pos^a
prevent them from*
protection holds boti
she is especially ]
both nocturnal attack*
■jghtm in She can bn
break the curses of tie
harmful currents back
themselves well to
hearts of man and
to reunite lovers that h
witching she is most pi
command and direct fa
die is therefore known
especially when the U
additional manipulate
Valerian is intimately ■
serves Our Holy Qalto
Venus. She can strengjl

214

Mm)

p*<**

powerful spirits amongst
Ale within our Necrosophic
empowering, cleansing and
4, Imt holds also the essence
las he can effectively curse,
hment and warfare, his
the hearts of the enemies
kit their targets. He is a
■ the flesh and the spirits.
the elemental kingdoms
can therefore aid greatly
festation of shades and
|r the awakening and arousal
ft employed within countless
m order to boost the powers
pftmces. The daemon of the
hi ruler with the ability to
, shade and spirit. This
Green whose secret name,
■d this is done solely because
■9 to do so, as an answer to
he followers of Our Qayinite
oat the powers and mysteries
dedicated to him in the First

Balertan

(Valeriana officinalis)
+

+

The daemon of the Valerian is a powerful spirit of witchcraft with
powers ranging from Venusian enchantments to Saturnian bindings
and curses. She possesses the ability to banish unwelcome visitors
and prevent them from crossing the boundaries fortified with her aid.
Her protection holds both against man and spirit, and in her protective
aspect she is especially potent as a dream guardian, shielding against
both nocturnal attacks during sleep and preventing hag-riding and
nightmares. She can banish hostile forces directed at her allies and
break the curses of the enemy, while at the same time returning the
harmful currents back to the sender. Her Venusian powers lend
themselves well to the igniting of passion, lust and love within the
hearts of man and woman, and she is especially known for her power
to reunite lovers that have separated. Within such workings of love-
witching she is most potent when coupled with a suitable shade to
command and direct for the turning of the hearts of her target, and
she is therefore known to work with the dead within such contexts,
especially when the target of the spell is stubborn and requires
additional manipulation of heart, soul and mind. The daemon of the
Valerian is intimately connected to the workings of the dead and
serves Our Holy Qalmana's Saturnian work within the gardens of
Venus. She can strengthen and control the shades of the dead, as well

215

as banish them, and can within the rites of malediction direct the most
ravenous shades to do the bidding of those that she chooses to bless.
She can also, in her wrathful aspect, bring damnation and misfortune
upon the enemy without the aid of any other spirits or shades, as
she holds within herself a hidden force of destruction, but when
combined with other more pernicious elements, shades and spirits
this fatal aspect of her powers increases tenfold in potency. The roots
of the Valerian, when empowered and blessed by this daemon, are
the most powerful link to her sorcerous might and can be employed
in countless ways in order to cast her spells.

(A

■■*

daemon of the Won!

w I «. ■ I

on, summoning
possesses also
is a mighty shield agaJ
that may become
ely repel and bamd
to the spheres of death a
agitate and quicken J
, all in accordance!
summoning, he i
estation of the spiff
arrive energetic substano
within and affect the m
hreak the curses of the c
Id those that his wrath is H
b also a granter of the 3
of divination and prophe
Mugworth, and can aid hi
enoptromancy and libano
to strengthen any and al
he chooses to bless, hot
harsher manners in orde
parts of the Wormwood,
as potent links to his po
strewing powders, amok
y other ways, all dej

216

Wavxamaab

(Artemisia absinthium)

The daemon of the Wormwood is a most potent spirit of protection,
divination, summoning and aggression. He wields the powers of Mars,
but possesses also hidden links to the Saturnian and chthonic spheres.
He is a mighty shield against the parasitic larvae and other possessive
shades that may become attached to the souls of the living and can
effectively repel and banish them, but because of his hidden connections
to the spheres of death and the dead, he can also use his fires to heat
up, agitate and quicken such shades and spirits inhabiting the lower
astral, all in accordance to how he is petitioned. Within the rites of
spirit summoning, he is often employed in order to aid in the
manifestation of the spirits evoked and can within such context grant
active energetic substance through which the disincarnate may move
within and affect the material realm. He can protect against and
break the curses of the enemy and bring bitterness and misfortune
to those that his wrath is turned against. The daemon of the Wormwood
is also a granter of the Second Sight and a conferrer of the powers
of divination and prophecy, especially when paired with the spirit of
Mugworth, and can aid in the mastering of necromancy, oneiromancy,
enoptromancy and libanomancy. He is also well known for his ability
to strengthen any and all psychic abilities possessed by those that
he chooses to bless, but he can also enflame the mind of man in
harsher manners in order to afflict with delusion and madness. All
parts of the Wormwood, when empowered by this daemon, will act
as potent links to his powers and may be employed within sachets,
strewing powders, amulets, incense, tinctures, infusions, oils and in
many other ways, all depending on intention and context.

217

CHAPTER 13

oTi|c Acttuatton unb Applications

of tlje j^gnaturea of the
iSlack 3tt (Sreen

Each signature of the Black In Green presented in this book, or
otherwise received from the spirits seated within the Green Points of
Nature, are direct links to their non-corporal and quintessential
aspects. Within the lines of each signature is manifested the flow,
mode of manifestation, direction and points of power belonging
to the spirit in question.

?%*

it amies to tfcef

ofwzysflj
aD settings ^flj

krj to the actratii
of vivifying eopi

of the signatnn|
t obtained

1 «

The signatures are thus the foundations upon which further
manifestation of the corresponding spirits can be built, worked with
and directed through and should be understood as paths or gates to
be opened for their ingress, egress and congress.

As each signature is a physical impression of an already occurred
manifestation of the spirit, it possesses the power to aid in and provoke
the reoccurence of such manifestations, by the power of actual
enlinkment between the trace it carries and constitutes, that which
has traced it and the mode through which it was first made manifest.

The signatures also ensure that the aspects of each plant accessed
through them are fully in harmony with the specific context within
which the sorcerous work is to be conducted and that the spirits so
contacted are the ones aligned to and allied with the Tradition through
which these mysteries are re-presented.

Each signature must therefore be realised as a concrete and specific
calling to the corresponding spirit, with the intentions and spiritual

«ff

example can the

essence of
to activate, bt
effective

r working whene
signatures the
as when inks
tfee powder.

-■I

both the sign at ores g
Green hold links to Ik
bounds and estabtid
ent can be coupe
rated, in the casa
; for in such ■
the ritual harvest wj
n) and the Black
ected.

218

stance of the caller already imprinted into them and therefore only
suitable for the use of those who embrace the whole of the Qayinite
Path, as it is expressed through the Cult of Falxifer.

iTJ HYJ iITJ tUTj wTJ kTi kTi

r& HZ r& r& r& rjp r&

When it comes to the practical applications of these signatures, there
are countless of ways through which they can be worked and employed
within all settings where the influences of the Black In Green are
sought.

The key to the activation of the plant- spirit signatures is most often
an act of vivifying empowerment through the conjunction of the linear
forms of the signatures with sympathetic and energetic elements of
enlinkment obtained through the physical share of the corresponding
plant.

As an example can the use of sanctified ink (or paint), infused with
the extracted essence of the plant of the Black In Green whose signature
one seeks to activate, be mentioned, as such method is one of the most
practical, effective and most often employed.

In other working where chalk or powders are employed for the tracing
of the signatures the corresponding herbal elements must, in similar
ways as when inks are sanctified, become introduced into the chalk
or the powder.

As both the signatures and the plant elements belonging to the Black
In Green hold links to the related spirit their unification will strengthen
the bounds and establish the connection sought, but before the herbal
element can be conjoined with the signature it must first be
consecrated, in the cases where the element in question is not ritually
harvested; for in such instances no further consecration is necessary,
as the ritual harvest will have assured that the Green (the physical
portion) and the Black (the spiritual portion) of the plant remain
connected.

219

Whenever the consecration of the plant elements obtained in any
other manner than through the correct ritual harvest and interaction
with the spirit of the plant is necessary, the Green Point of the Skull
is to be employed, even if it is a tinctured portion of the essence of
a plant that is required. In such cases the tincture is to be made inside
a bottle, or jar, upon which the black candle for the central flame of
the Green Point of the Skull is to be lit.

The amount of the plant element introduced into the ink, paint, chalk
or powder depends on the quantity of the mentioned carrier element,
but the numbers 7, 9, 11 and 13 should be specially considered for
such additions.

tabsmanic virtues

When the signature is traced with empowered and enlinked chalk/
powder or paint/ink, it still needs a series of final quickenings before
it can constitute as a fully open gate to its spirit. This final step in
the full activation is achieved through establishing the elemental ladder
through which the other four elements give way to the fifth, being the
quintessential Black In Green, and it is done by the giving of suitable
libation, smoke and fire. The elemental step of the Earth, seemingly
omitted, is already established by the very planting (tracing) of the
signature, as that physical manifestation of the spirit's imprint is by
and through the earthly elemental step of coming into being.

The signatures of the Black In Green could thus indeed be realised
as the Seeds of the Spirits, to be sown (traced), watered (given libation),
given air/wind (given breath and smoke) and light (flame of candle)
to, so that the seed can germinate and the manifestation of the Spirit
bloom, in ways very similar to how the germination of an ordinary
plant seed depends upon water, oxygen, temperature and the light/
darkness.

the signatures of tih
c plant-elements *■
e obtainable
ttaH, one can here
plant in question

the fundamental
powers of these si;

countless of different
will become a<
surface of this subjoi
blessed.

The signatures thus received from the spirit and activated by the
exalted essence of the corpus of the plant in question become an
activated point through which the spiritual current of the Black In
Green called upon can flow to and fro and cause changes in accordance
to its own nature and the ritually focused and expressed will of the
caller.

220

t elements obtained in any
Heal harvest and interaction
the Green Point of the Skull
ed portion of the essence of
i tincture is to be made inside
■die for the central flame of

teed into the ink, paint, chalk
e aientioned carrier element,
I be specially considered for

The activated signatures will remain open and retain their empowering
and talismanic virtues as long as they are tended for and kept vivified,
as a signature activated correctly is in truth as a fetish ensouled by
the spirit that it represents and manifests.

Such activated points of contact can be employed within countless of
different workings and are most often used to empower other portions
of the plant belonging to the Black In Green in question, such as when
wands, wooden fetishes or talismans, powders, oils, tinctures, potions,
incenses, perfumes or any other plant-derived base for sorcery is to
be made consecrated, blessed or cursed in conformity with the powers
of the spirit.

red and enlinked chalk/
m of final quickenings before
lifts spirit. This final step in
eHshing the elemental ladder
jwe way to the fifth, being the
lone by the giving of suitable
rafeep of the Earth, seemingly
Itry planting (tracing) of the
ft of the spirit's imprint is by
of coming into being.

■■Id thus indeed be realised
Bed), watered (given libation),
lj) and light (flame of candle)
he manifestation of the Spirit
e germination of an ordinary
& temperature and the light/

h

The plant elements so consecrated are placed upon, marked with or
in some other suitable manner made to come into contact with the
signatures, which within their activated forms will, by the way of
contagion, directly transfer the power of the spirit into the elements
already sympathetically connected to it.

Thus the signatures of the Black In Green can be used for work with
specific plant-elements and instead of the blessings and empowerments
otherwise obtainable from the Master, through His Green Point of the
Skull, one can here obtain the power required directly from spirit of
the plant in question and engage in a more direct form of communion.

If the fundamental aspects concerning the correct use, activation and
the powers of these signatures of the plant spirits become understood,
a countless of different possibilities for their employment within the
work will become accessible, as we have here only lightly scratched
the surface of this subject and will leave the rest to the cunning of
the blessed.

s spirit and activated by the
pbnt in question become an
iftnal current of the Black In
i cause changes in accordance
led and expressed will of the

221

CHAPTER 14

(General (Mfmtujfi
fnr tJjc Hack 3n (£mn

workings within the

tple, whenever
must be of a more
M only leaves, flowers amj/hl
«HHiection to the cutting sf
be a sacrifice of one's m
taken. Often the blood fal
drawn and smeared upon
covered and sealed with afi

During the workings in which we interact with and seek the aid of
the Black In Green still attached to their living bodies, we must always
pay for that which we need to harvest, or otherwise want accomplished
by them, through different offerings and sacrifices.

giving of one's own
understood as the
fimt in question and
most important, wo

Besides the general offerings of different kinds of libations, candles,
coins, tobacco, incense, bread and other food offerings, there are at
times some additional and specific offerings which are needed
depending on the Black In Green approached.

The nature of the work within which the spirit of the plant is contacted
and that of the plant spirit itself will determine the kind of more
context-specific offerings required. For example will the offerings given
in connection to the harvest of plant elements or the magical aid
petitioned for during the rites of Love-Witching differ from the ones
given during the rites of malediction, but in the same way may the
offerings required for one and the same kind of work be different
depending on the plant petitioned.

A Rose may demand certain set of offerings in connection to amatory
enchantments and a partially different set of offerings within the
contexts of her sterner or more solemn workings.

In order to be able to present the correct offerings within the correct
context, one must be in a state of empathic rapport with the spirit
of the plant in question, but such interaction still needs to be founded
upon the tradition shaped by the ruling treaties governing these kinds

certain cases when it is wt
a suitable animal offe t ia%,
when one of the mote ]
order to bring harm upaKj
on of the plant makes i
when for example b;
to be harvested from.

Self-sacrifice is important vl
Caused In Green, but to attn
can turn the work nil
must therefore thread a
ces to spirits within tke
swarm with different k

One must again let the
concerning their nature and*
Ike sacrificial rites througjk i
■e's cause; regardless if fa
spiritual and lofty nature.

Amongst the established

222

p«4

In (Bum

of workings within the Cult of Qayin.

For example, whenever branches from trees are harvested, the offerings
given must be of a more grand nature than what would be demanded
if only leaves, flowers and/or fruits would have been harvested. In
connection to the cutting of living branches, there must most often
also be a sacrifice of one's own blood in order to repay for that which
is taken. Often the blood from one or more fingers of the left hand
is drawn and smeared upon the cut part of the branch, which then
is covered and sealed with a few drops of honey or, in some cases, wax.

with and seek the aid of
r living bodies, we must always
■rotherwise want accomplished
fed sacrifices.

Such giving of one's own blood is not to be taken lightly and must
be understood as the sealing of a lasting pact with the spirit of the
plant in question and should be reserved for the more elevated, or
the most important, workings.

kinds of libations, candles,
food offerings, there are at

offerings which are needed

poached.

S--V-.

Npirit of the plant is contacted
^ determine the kind of more
pnmple will the offerings given
t elements or the magical aid
tWitching differ from the ones
tat in the same way may the
kind of work be different

*

%>!

in connection to amatory
set of offerings within the
norlrings.

Ht offerings within the correct
IpBthic rapport with the spirit
Ktion still needs to be founded
(treaties governing these kinds

In certain cases when it is unwise to spill one's own blood, the blood
of a suitable animal offering must be spilled instead, as in almost all
cases when one of the more Martial or Saturnian plants are conjured
in order to bring harm upon an enemy, or in such contexts where the
location of the plant makes it unwise to spill one's own blood, such
as when for example branches from trees growing within a cemetery
are to be harvested from.

Self-sacrifice is important when one humbly goes before the Famuli
Guised In Green, but to attract other less worthy recipients of one's
offering can turn the work into a meaningless and slow form of suicide.
One must therefore thread carefully when it comes to giving of blood
sacrifices to spirits within their natural surroundings, as such habitats
often swarm with different kinds of shades and spirits.

One must again let the spirits sought and one's own understanding
concerning their nature and what they themselves communicate shape
the sacrificial rites through which they become bound to champion
one's cause; regardless if that cause is of a base and mundane or
spiritual and lofty nature.

Amongst the established covenants between the Cult and the Faithful

223

Black In Green, there are a few sets of protocols of such level of
importance that they must be adhered to even if sound judgment and
spirit's guidance otherwise should shape such proceedings.

The harvest of the wood of Blackthorn, Whitethorn and Elder always
demands self-sacrifice and the spilling of one's own blood, this in
connection to the other rites and offerings which must be performed
and given during such harvests.

The Blackthorn and Whitethorn demand drops of one's own blood
whenever any part of them is to be harvested, as they call for red blood
in return for the green blood drawn from them. But, if the harvest is
aimed at the martial defence against, or Saturnian destruction of,
someone else both of these trees will demand life offering of
animals.

When it comes to the Elder, tradition states that also she demands
animal offering when her powers are to be turned against someone
else, but when its wood is needed to be cut one must follow further
protocol and again involve the spilling of one's own blood.

During such rites one must bow low to the Elder tree, encircle it in
prayer and ask the skeletal queen of the arboreal legions to grant her
power through the hollowed and hallowed bones of her tree. One must
then put a silver or gold ring on one of her branches, as if such branch
would be her corpselike hand, or otherwise adorn it with some other
kind of jewellery, kiss the branch and then water the root of the tree
with a libation offering consisting of sweet red wine, into which 7
drops of one's own blood have been mixed. If no sign of rejection
is at that point sensed and instead welcoming omens are perceived
one may cut a living wand from her tree, bearing her full power within
it through a lasting link to her mighty spirit.

The reason for why this approach is specially outlined and emphasised
here is that one of the main fetishes and magical tools of our Holy
Lady Qalmana is such a properly harvested Elder Wand, which when
hollowed out and loaded with rolled up copper scrolls bearing Her
correct sigillae, soil bought in Her name from seven different cemeteries

seven of Her key herbal d
when sealed in both ends, ami
Her signs of Necrosophic Son
Gulgaltha.

S '

The Yew tree, on the other
patefully than a few drops of
when that which is harv
personal wand is harvested
Id let a few drops from the Idftj
loaaining from where the
with the wax of a b
er, by the roots of the tvaj

rings.

were just a few im portal
die Black In Green and the «i
m hinted at throughout this bofl
with the Spirits of the Green m
farther realisations and insigbi

of the First Tiller. 'i

224

tf protocols of such level of
» even if sound judgment and
t Joch proceedings.

Nliitethorn and Elder always
tf one's own blood, this in
jtt which must be performed

il drops of one's own blood
JtetL as they call for red blood
■ diem. But, if the harvest is
pr Saturnian destruction of,
demand life offering of

and seven of Her key herbal elements in powdered form constitute,
when sealed in both ends, anointed with sacred oils and marked with
Her signs of Necrosophic Sorcery, as the Sceptre of the Queen of
Gulgaltha.

The Yew tree, on the other hand, receives animal offerings more
gratefully than a few drops of one's own blood in all contexts, especially
when that which is harvested is for the sake of Death, but when a
personal wand is harvested from the spirit of Yew it is also customary
to let a few drops from the left hand's middle finger fall upon the stub
remaining from where the branch was cut. This bloodied stub is then
sealed with the wax of a black candle, which then is left, in a secure
manner, by the roots of the tree, together with the other more general
offerings.

that also she demands
rbe turned against someone
tort one must follow further
of one's own blood.

ihe Elder tree, encircle it in
arboreal legions to grant her
i. bones of her tree. One must
If branches, as if such branch
adorn it with some other
water the root of the tree
red wine, into which 7
If no sign of rejection
laming omens are perceived
her full power within

•■ft-

These were just a few important approaches within our workings with
the Black In Green and the wise will, based on that which is given,
or hinted at throughout this book, be able to interact and communicate
with the Spirits of the Green and through their faithful counsel attain
further realisations and insights concerning their mysteries, all by the
grace of the First Tiller.

ialy outlined and emphasised
■1 magical tools of our Holy
led Elder Wand, which when
I copper scrolls bearing Her
seven different cemeteries

225

CHAPTER 15

att|£ Snfluencejs of tfje (Sentus Slori

nf Attritortfmt

Besides the attributes already presented for the different plants and
their Black In Green, there are still some additional factors which can
play in when it comes to some more special and context-specific powers
that each individual plant may possess. These secondary causes of
attribution are based on the influences of the Genius Loci and the
general flow of power within the place where the plant is rooted.

Crossroads, cemeteries, graves, forests, hills, mounds, seas, rivers,
wells, fences, walls or other barriers, fields, meadows, the sides or the
centres of roads, sites of accidents or places of violent crimes, bloodshed
and murder can be given as a few examples of places that confer
strong spiritual influences upon the plants rooted within or by their
points of power, but also banks, casinos, police stations, prisons,
courthouses, hospitals, market places or other such locations can,
according to their energetic emanations, impress upon the sphere of
influence of the plant growing in proximity to them.

Crossroads confer for example the powers of liminality, path-opening
and spirit summoning.

Cemeteries and graves confer amongst other things the blessings and
curses of spirits and shades of death and the dead.

Forests confer the powers of the spirits of the wild and the untamed
aspects of nature, granting often strong magical attributes.

Hills and mounds connect!
the chthonic and the eel
aid spirits related to

, rivers and wells
aquatic shades and spirits^]
id and confer amongst efl
itrol and spirit iiiiinifil

, walls and other
out and set boun
which stands in the

and meadows
good harvest and connect!

confer the powers of
to block all such tfc
e of, and blocks,
and spiritual
spirits, depending on hi
it is suited and

of accidents, places 4
the powers of the IN
punning and working the
oBunity and champion tfci

Villi . -

and casinos
ers, grant luck and
sorceries.

stations, prisons
law and aid in the
or in some other
disfavour of some el

226

Hills and mounds connect in different manners to the mysteries of
the chthonic and the celestial points of power and the elements, shades
and spirits related to them.

Seas, rivers and wells connect in different ways to the powers of the
aquatic shades and spirits, possess certain links to the realm of the
dead and confer amongst other things the powers of prophecy, dream
control and spirit summoning.

Fences, walls and other similar barriers confer the power to protect,
keep out and set boundaries, but sometimes also the ability to cross
that which stands in the path and traverse to the other side.

Fields and meadows confer the powers of abundance through work,
good harvest and connect to still much more relevant and deep
mysteries.

of liminality, path-opening

Roads confer the powers of safe travel, success and direction, or the
ability to block all such things, if for example a tree grows in the
middle of, and blocks, such a road. Roads also connect to the flowing
powers and spiritual currents of the land and its many different shades
and spirits, depending on how it has been formed, the shape it takes,
where it is suited and towards which direction it is headed.

Sites of accidents, places of violent crimes, bloodshed and murder
confer the powers of the Dark Dead and the spirits of Violent Death
governing and working them and will often aid in the furthering of
calamity and champion the cause of vengeance, torment and death.

Banks and casinos confer the power to control money in different
manners, grant luck and financial success and empower wealth-
conjuring sorceries.

Police stations, prisons and courthouses grant control over the forces
of the law and aid in the workings aimed at manipulating and escaping
them, or in some other way influencing them to one's own favour, or
to the disfavour of some other.

227

Hospitals can connect to both the powers of healing and to the spirits
and shades of sickness and madness, but also to certain shades of the
dead.

Marketplaces and other such places of commerce can grant the powers
of communication, success in business and attract customers and
clients.

***

Insight concerning a secondary foundation for any individual
attribution of the powers of, for example, trees can also be based upon
how they have interacted with and affected, and become affected by,
their surroundings.

is therefore not
ast based on
before arriving W
the essence of the (
plant in question.

It

gain a true
and to read the
original attribute^ j
aspects of the virt
is mastered only flri
and communing
Within the

For example can a tree pressing down upon another tree, with roots
breaking through the ground and passing over, under or by the sides
of a large stone or something else blocking its path, a tree with hollowed
trunk leading downwards or upwards, with branches stretching or
hanging over a path, with branches or roots dipping into the water
of a river or some other source of water, with roots or branches
breaking through any form of barrier, or a tree struck by lightning
and still alive, or a dead tree still standing erect, all have specific
attributes added to the general powers of their Black In Green.

In similar fashion will the places upon which herbs and lesser plants
grow and the forms they take because of their interaction with their
environs influence their attributes and thus add or diminish aspects
of their inherent spiritual powers.

It is important to understand that all influences so caused by the
mentioned factors still become filtered through and shaped by the
original qualities of the spirit of the plant, before it can manifest and
thus all such influences of the Genius Loci or other affecting conditions
will in the end manifest in very diverse manners, all depending on
the specific plant.

228

It is therefore not possible to entirely generalise the attributes of
plants just based on their place of growth, and one must see the whole
picture before arriving to any relevant conclusion concerning the ways
that the essence of the Genius Loci becomes brought forth through
the plant in question.

To gain a true understanding concerning the powers of the Genius
Loci and to read the shapes and forms of the plants, based on their
own original attributes, are the keys to the realisation of the more
hidden aspects of the virtues of the Kingdom of Green and something
which is mastered only through meditative contemplation of and direct
contact and communion with the powers beneath one's heels and the
Black Within the Green.

jAiences so caused by the
hnmgh and shaped by the
I before it can manifest and
lr other affecting conditions

all depending on

229

CHAPTER 16

®Jje Cnuenant
of the Brgaoti: Jfamulufi

The spirits of the plants are within our tradition understood as the
awakened aspects of divine essence diluted into creation, intrusive
forces from the Nightside Gardens and/or as the Pneumatic Sparks
cast-off by some of the Mighty Fallen and there is therefore a concrete
bond of spiritual blood-familiarity between the Qayinite Sorcerer and
the spirits behind the Masks of Green.

Amongst our strongest plant allies one can find some of the heroic
bringers of light, who from behind the green guises of their earthbound
forms lend power and magic to those of the Holy and Fiery Bloodline
of Qayin and Qalmana. Their presence within smaller plants and herbs
is often understood as the Shadow Portion of their powers, while some
of their very Spirits are believed to possess sovereignty over the
collective power of the mightiest species amongst the Kingdom of
Green. For instance, the Black In Green of all Blackthorns is understood
by some to be the spirit of one of the most forceful Nefilim that after
the deluge became caught in-between the worlds and seated within
the Liminal Garden of Twilight. Similar ideas exist about the Genius
of many other powerful plants and this explains certain taboos and
rules of conduct which have been set within the workings of the Faithful
Brethren.

* m i:i

• ••III

Jence through m

in order to cwl

lishment of *4

W*

purpose of the ritail^
ifim liiij, mil imifji^n
q Drvadic Fammi
i the chosen
already has been
makings and interactiaa|
initial interaction*^
are must hameij
re the very kcgn
herein.

m

114 II- 1

Drvadic

and in ham

• • , <

asvonr

the spirits of dM

unification and com
gming Gnosis conceni
farther access to thel
aie connected to.

in the Light and Di
to assume its manyjf
the One Time Cursed 4

The plants possessing Divine, Nahemothic and Nefilimic Pneuma are
within the Path of Thorns understood as the very foundation of the
Magic of the Kingdom of the Green. The green Path within our
Necrosophic Witchcraft crosses therefore the Qliphothic, Qayinitic and
Nefilimic roads and creates the hidden points of ingress, congress and

Tknmgh the contact mtk
In Green of the plai
time for this wad
vS and desire to unite i
SpBril through the holy oo
eaitnkment that it v>ill fin

230

transcendence through which sorcerous powers can be channelled
outwards in order to create willed temporal changes and inwards for
the accomplishment of 'At-Azoth'.

radition understood as the
fed into creation, intrusive
the Pneumatic Sparks
is therefore a concrete
tbe Qayinite Sorcerer and

The purpose of the ritual presented in this chapter is to establish the
empowering and unifying covenant between the Qayinite sorcerer and
his main Dryadic Famulus, which in this case is defined as the exalted
spirit of the chosen allied plant with which rapport and congress
already has been established through an extensive series of prior
workings and interactions spanning over at least two years. During
these initial interactions with the Dryadic Daemon its secret name and
sigil/signature must have been obtained, as those hidden links to the
daemon are the very keys to the consummation of the Holy Covenant
described herein.

The true Dryadic Famulus is the one aspect of the Black In Green
most aligned and in harmony with your own Spirit and can therefore
be considered as your main Totemic Daemon and spiritual counterpart
amongst the spirits of the Kingdom of Green.

The unification and covenant with your Plant Famulus will aid you
in gaining Gnosis concerning the Mysteries of the Green Skull and will
give further access to the hidden and full powers of the Black In Green
vou are connected to.

Robed in the Light and Darkness of this Dryadic Famulus you will be
able to assume its many virtues and go forth and penetrate the heart
of the One Time Cursed and Seven Times Blessed Garden.

***

Through the contact with and knowledge gained directly from the
Black In Green of the plant in question you must estimate the most
correct time for this working after both parties have expressed the
will and desire to unite and strengthen all ties between Spirit and
Spirit through the holy covenant and the intimate bonds of spiritual
enlinkment that it will forge.

231

fa

i

The Elements needed for this Work:

*

*

*

*

*

A green glass bottle of suitable shape and size, which will
act as the fetish-vessel for the unification between
the Black In Green and the Black In Red
(i.e. the Pneuma of the plant and your own Spirit).
A living plant corresponding to the Green Guise of the
Dryadic Famulus with which the pact is to be made.
The plant should in the best case be worked with within
its natural environment, most often inside a forest, a park
or a garden, but in certain special cases it can also be
within your own home, for example if the plant is kept
and cultivated inside a pot.

Seven handfuls of soil from the area most close to where
the plant is rooted, taken with the left hand and
placed inside the bottle.

Suitable tools for cutting, like a sharp silver or copper
knife or sickle. Iron and steel should generally not be used
in this ritual, as the red fire within the iron most often
diminishes the manifesting power of the plant spirit, the only
exception being those plants that possess a natural sympathy
with fire, iron and steel because of their strong martial form,
power and essence. If knives and sickles of steel are to be
used as general harvesting tools the martial fire within them
must first become quenched by, and tamed through, ritual
ablutions in Venusian tinctures and infusions and other
offerings of corresponding nature. Through such rites even
the blades of Mars may be seduced to do the work of Venus.
A silver needle reserved for drawing blood.
Suitable tools for digging in the soil, prepared and consecrated
in the names of the overseers of all our workings within
both the Gardens of the Living and the Dead.
Wooden spoons, suitable pieces of animal horn or human
bone can be consecrated and used as ritual shovels
dedicated to such workings of digging and uprooting.
Offerings for the plant host of the Famulus, such as
coins, bread, candles, libation, cigar and any other gift
known to be well received or demanded by the spirit in question.

Protective and empoi

the work at hand. An

sigils and black and J

Ars Veneficium of

Our Blood-Mother

A half-red/half

your magical namc/i

(your name on the gfl

of the Dryadic F

suitable oils and

of the both

The Green Point of fl

a piece of cleansed SI

The usual elements fi

Point of the Skull, si

the l black candle, 1ft

A piece of pare

the Dryadic Dae

name and sigil on til

the ink with which til

Famulus is written si

juices of the plant etf

the ink with which fj

With a mixture of jv

of the Famulus

and Covenants

An incense blend em

the corpus of the ¥m

enhance the

spirit in question (Hi

the mixtures can vsi 1 '

and plant host, bat 1

Cypress leaves and 1

examples of such fa*

A bottle of very stm

A container of coolei

A suitable animal ofl

232

*

most close to where
left hand and

*

*

*

*

*

Protective and empowering amulets and talismans befitting

the work at hand. Amongst these are for example the relevant

sigils and black and green rosaries connected to the

Ars Veneficium of Master Qayin and His Bride,

Our Blood-Mother Sancta Qalmana.

A half-red/half-green candle, cleansed and inscribed with

your magical name/sigil and that of the Dryadic Famulus

(your name on the green half of the candle and the name

of the Dryadic Famulus on the red half) and dressed with

suitable oils and juices linked to the vital essences

of the both parties.

The Green Point of the Skull sigil marked in black on

a piece of cleansed and dedicated green silk.

The usual elements for the activation of the Green

Point of the Skull, such as the 4 green and

the 1 black candle, the cigar and the liquor.

A piece of parchment marked with the name and sigil of

the Dryadic Daemon on one side and your own magical

name and sigil on the other side. Let your own blood be

the ink with which the name and sigil of the Dryadic

Famulus is written and let the Green Blood and essential

juices of the plant corpus of the Famulus sanctify

the ink with which you write your own name and sigil.

With a mixture of your own blood and the plant blood

of the Famulus finally trace Qalmana's Key Sigil of Pacts

and Covenants around both sides of the parchment.

An incense blend consisting of harvested parts linked to

the corpus of the Famulus, plus other elements that can

enhance the manifesting powers of the specific plant

spirit in question (these empowering additions to

the mixtures can vary depending on the specific spirit

and plant host, but Tobacco, Myrrh, Sandalwood,

Cypress leaves and Mandrake root can be given as

examples of such fortifying elements).

A bottle of very strong vodka or rum

A container of cooled, unsweetened, black coffee

A suitable animal offering

233

1. After a period of meditations, prayers, the giving of gifts and offerings,
invocations and different forms of communication with the plant-
spirit the actual ritual can commence.

Armoured by the protective and empowering amulets and talismans
seek out a worthy representative of the plant host of the Black In
Green with which you seek to enter into the unifying covenant.

Salute the spirit of the place and the Black In Green in the traditional
manner by stamping your left foot three times and bowing towards
the plant. State your intention and in the name of Qayin and Qalmana
ask for permission to proceed with the ritual. If no negative signs are
received you may proceed with the Work.

2. With the digging tool encircle the plant three times in a widdershins
direction and by the Three Coronations of Qayin and His Bride conjure
its Green and evoke its Black. From inside of this traced circle dig
a hole close to the roots of the plant and with your left hand take
seven handfuls of soil in the name of the First Tiller, Our Holy Master
Qayin. Place the soil inside the bottle.

3. Bring out the parchment marked with the names and sigils and
place it with the sigil of the Black In Green facing yourself by the
plant, within the traced circle. Place to the sides of the parchment 7
copper coins, a black candle, a piece of unsalted sweet bread, a bottle
of suitable libation, a cigar and any other more specific offering that
you know the Dryadic Daemon of the plant enjoys, requests or
demands. Light the black candle and pray to the Black In Green of
the plant to come forth in the names of Qayin and Qalmana. Light
the cigar in the name of Amiahzatan and blow its smoke towards the
parchment while silently praying to the spirit of the plant.

4. When more than half of the cigar has been smoked you must place
it upon the bread. Take then a sip from the libation offering and three
times spray it, in a fine mist, over the parchment. Pour out the rest
of the libation around the plant in the same way that you earlier had
encircled it. Take now the parchment, roll it up if need be, and drop
it into the bottle containing the soil.

5. Depending on the specifics
guidance of the DryadfeH
blades, rituallv hal
ion, a small part off
twig or branch, drop*
fnrit^ thorns and seeds froflf
in the Holy name of M
place them inside fll

l I ».

(II is important to remembil
ed to these woi
ever possible be
sow into the fetish bod

*n

the lid of the bottle g|
the harvested ele
bottle. Give praise to
turn around and lean

6. When back at home \xmi
invoke Him with the tfi
the Holy Blood-Moth*
upon the altar and I

the Green Point of the
altar and awaken its pa
, the flames and the i
to the centre of the i
black candle and •!

7. For each part of the phi
a curresponding part from jn
placed inside the bottli
bonds between your am
sacrificially harv<
flesh, strands of hair, II
blood. 3

234

rpving of gifts and offerings,
■onication with the plant-

amulets and talismans
-plant host of the Black In
unifying covenant.

k in Green in the traditional
itimes and bowing towards
of Qayin and Qalmana
If no negative signs are

5. Depending on the specific species of the plant host, the season and
the guidance of the Dryadic Famulus, you must at this time, with the
sacred blades, ritually harvest, in an appropriate manner and
succession, a small part of the root of the plant, a piece of its bark,
stem, twig or branch, drops of its sap/juices, leaves, flowers, berries,
fruits, thorns and seeds from the plant corpus of the Dryadic Famulus
and in the Holy name of Sancte Qayin Sator and Sancta Qalmana
Satora place them inside the bottle.

(It is important to remember that 3, 7, 9, 11 and 13 are sacred numbers
connected to these workings and that these numerical forms should
whenever possible be reflected in the amount of the parts you harvest
and sow into the fetish bottle.)

times in a widdershins
Qayin and His Bride conjure
He of this traced circle dig
Id with your left hand take
Kret Tiller, Our Holy Master

Secure the lid of the bottle and shake it 49 times and thus symbolically
sow the harvested elements from the plant into the soil kept within
the bottle. Give praise to the Black In Green, bow, take three steps
back, turn around and leave the location without looking back.

6. When back at home you must light the altar candles of the Master
and invoke Him with the aid of the Formula of Calling and then call
upon the Holy Blood-Mother in traditional manner and also light Her
flames upon the altar and inside your own heart.

Place the Green Point of the Skull, marked on the piece of silk, before
the altar and awaken its powers in traditional manner with alcohol,
smoke, the flames and the Formula of Qayin Qatsiyr. Place the bottle
close to the centre of the Green Point of the Skull, in front of the
burning black candle and open it.

smoked you must place
le libation offering and three
fcmliment. Pour out the rest
way that you earlier had
it up if need be, and drop

7. For each part of the plant that you have placed within the bottle
a corresponding part from your own body must also be given as sacrifice
and placed inside the bottle in order to tie the links and strengthen
the bonds between your own Self and the Dryadic Famulus. Amongst
such sacrificially harvested 'mumia' are nail clippings, scraps of skin
and flesh, strands of hair, teeth and bone, sweat, saliva, sexual fluids
and blood.

235

Close the bottle and shake it 49 times and envision a unification and
synthesis between the harvested parts contained therein and focus
upon the spiritual conjugation taking place through the strengthening
of the golden chains of sympathy that connect you to the Dryadic
Daemon.

8. Place the bottle once again upon the skull of the Green Point and
open it anew. Light a cigar in the name of Amiahzatan and blow its
smoke first 13 times over the central altar fetishes and then 7 times
directly into the open bottle in order to strengthen the powers of the
element kept therein. Place the remaining part of the cigar within an
ashtray inside of the circle of the Green Point of the Skull.

amalgamate, grow and]
of the union betwcq
Drvadic Daemon.

9. Now that the parts of the plant and the parts from your own body
have been sown into the bottle and bonded together you must water
the 'seeds' that they now have become with white, black and red
libations.

The white libation can consist of strong white rum or vodka. The black
libation must consist of strong unsweetened coffee and the red libation
must consist of the spilled blood of a suitable animal offering favoured
by the Dryadic Famulus. Let the first two libations be of an equal
amount, filling up little more than 2/3 of the empty space that remains
in the bottle and let the third libation of red comprise of every precious
drop that streams from the slit throat of the chosen sacrifice.

Through deep and slow \m
Fanohis and then slowly i
until the mind is aha
the Famulus on afl lei
In Green and

(In the same manner that the blood-essence is consumed by the
attending Black In Green it is beneficial, when possible, if the flesh
of the animal can be saved and later cooked and consumed by yourself,
as such solemn sharing in the sanctified sacrifice would further solidify
the bonds between you and the Dryadic Famulus.)

The white, black and red libations represent life, death and rebirth,
but also on a more concrete level serve to add power to the contents
of the bottle, aid in the magical intermingling of the intimate elements
linked to both you and the Dryadic Famulus and further aid in the
empowering of the spiritual enlinkments. By watering the share of the
harvest taken from both man and plant the seeds of power are made

236

lid envision a unification and

jDootained therein and focus

ice through the strengthening

connect you to the Dryadic

to amalgamate, grow and lead to the bringing forth of the forbidden
fruits of the union between your own Spirit and that of the Green-
Guised Dryadic Daemon.

10. Burn inside the brazier a suitable incense blend consisting of plant
parts linked to your Dryadic Famulus, mixed with other suitable
elements for the enhancement of the potency of the incense and give
praise to the Famulus. Place then the brazier inside the circle, within
the curved blade of the left lower sickle of the Green Point of the Skull,
and burn some more incense in order to further empower all
manifestations.

11. Place the half-red/half-green candle erect in the opening of the
bottle. Light the candle in the name of Qayin and Qalmana and focused
on its flame contemplate the mysteries and with the powers of mind,
will and spirit realise it to be a physical manifestation of the
intermingled essences of the Black In Green and the Black In Red.

Through deep and slow breathing channel the powers of the Dryadic
Famulus and then slowly let your inhalation and exhalation become
faster until the mind is altered and ecstatic trance is entered. Commune
with the Famulus on all levels possible and explore the essence of the
Black In Green and seek to further penetrate, experience and
understand its mysteries.

Let your Soul leave the body if you can and interact with your Famulus
unbound by the restrictions of your soil-born bodies.

When all is done let the soul return and fall back into its shell of clay.
Give praise to the Master and His Lovely Lady and extinguish all altar
candles, but let all flames burning upon the Green Point of the Skull
remain alight.

13. Make your bed upon the floor, with your head pointing towards
the burning candles and try to enter the realm of dream with the
names and shapes of the spirit signature of Dryadic Famulus held
firmly within your mind. This aspect of the work can further open up
the gates to the Gardens of the Other Side and, through the guidance

237

and protection of the now fully enlinked Dryadic Famulus, some of
the most thorny paths that before were impossible to thread will now
become possible to enter and explore.

■i

iv -j

■^t

Upon awakening, and after all candles have burnt down fully, you
must seal the bottle and keep it wrapped within a piece of emerald
green silk. When you seek to work with your Dryadic Famulus it is
not necessary to open the bottle, for in order to physically activate
the link (i.e. the One Point of Sympathy and Unification) established
within the bottle and rouse the Famulus, or assume its virtues, it is
enough to shake the bottle seven times and call upon it in the name
of Sancte Qayin and Sancta Qalmana.

The offerings you will have to give to the Dryadic Famulus in order
to reward, adore and strengthen it should in some ways be related
to the different elements used during the initial ritual and thus aid
in the fortifying of the links already established within the bottle.
Before offerings are given you must always uncover the bottle, shake
it seven times, place it before the altar, or before the living plant host
of the Famulus, and encircle it thrice with a suitable wand or the
middle and index finger of your left hand.

The time of such offerings should harmonise with the nature of the
Dryadic Famulus and its expressed wishes, but Mondays and Fridays
are generally suitable for such rites of honouring and communion.

M\\t iEiiBind

the Cult of Om J
formulas or teck*$
as the one pertain
tincture can be
«f active veneration andi
mmst have been enthral
r— in i ilinn of the Altai

reason for why the <
and cultivated 4m
Ensouling Tincture cam )
a fluid Point of ft
soul and the spirit <
irapathv, in this case afl
His alreadv seated ..<

Ensouled and
liquid carrier of th
with His sacred
respect and devotii

practical utilisation
prominent apptica

talismans , like for a
Bone (Paye) Tali
or chalk and any 4

Master's essence ni

238

1 Diyadic Famulus, some of
;ible to thread will now

CHAPTER 17

(5hc 1Enfi0ulmg ©torture of (f agin

Within the Cult of Our Holy Saint and Master Qayin there are few
other formulas or techniques as important, powerful and practically
useful as the one pertaining to the creation of His Ensouling Tincture.
This tincture can be made first after a period of at least three years
of active veneration and work with the Seated Essence of Qayin, which
must have been enthroned according to the Ablution Ritual for the
Consecration of the Altar Statue, as outlined within the First Book of
Falxifer.

The reason for why the essence of the Master must first have been
seated and cultivated during a sufficient amount of time before the
Ensouling Tincture can be created is because the tincture in question
creates a fluid Point of Propagation and further Manifestation for both
the soul and the spirit of the Master via the law of contagion and
sympathy, in this case affected through the close proximity and contact
with His already seated essence.

The Ensouled and Ensouling Tincture of Qayin can best be described
as a liquid carrier of the Master's presence and each drop of it is
imbued with His sacred essence and therefore handled with utmost
care, respect and devotion.

The practical utilisations of this tincture are many, but amongst its
most prominent applications are the consecration of other fetishes
and talismans, like for example other altar statues and the immensely
useful Bone (Paye) Talismans, but also the creation of Ensouled Ink,
paint or chalk and any other form of enlinking to and charging with
the Master's essence within the Telestic Rites.

239

To ritually wash cleansed statues or talismans with such tincture and
just to let it soak into that which it is to consecrate is enough to cause
full enlinkment and a seating of a portion of the manifested essence
of the Master within them. Bone talismans are often placed in a jar
and then covered with the Ensouling Tincture and given the suitable
rites and offerings during a period of 31 nights in order to cause full
ensoulment within them and make them into most powerful links to
the soul and spirit of the Master.

Each drawn insignia and spell written with ensouled chalk or ink,
empowered by drops of such Ensouling Tincture, is instantly activated
and working at the moment it is given form to and is wholly enspirited
and charged by the Master's presence, transferred via the Holy
Tincture.

The creation of the Ensouling Tincture itself may be considered as a
somewhat demanding process, but the way that the tincture later
effectively and with ease is employed within the rites of ensoulment
and consecration makes up for any arduous steps within the process,
as it possesses the power to imbue with each of its drops the very
Holiness of Our Sancte Qayin and is therefore invaluable.

The following elements are needed for the creation of the Ensouling
Tincture of Qayin:

*
*
*

*

*
*
*
*
*

general offerings to the Master

a piece of black cloth

a piece of white chalk cleansed with smoke of Rue and

dedicated to Qayin

a wide brimmed circa 1V2 litre glass jar, with a flat and

secure lid, of suitable shape and size so that the central

Altar Fetish can safely be placed, in a standing position,

on top of it

4 large cigars

a box of matches

a bottle of liquor for the spraying of libation

3 tablespoons of Yew leaves, plus 7 berries

3 tablespoons of Cypress leaves, plus 7 young/green cones

&.-'.

•
*

3 tablespoons of J

phis 7 thorns aal
3 tablespoons rfl
3 tablespoons of J
3 tablespoons of I

3 tablespoons of]
2 tablespoons of ^
2 tablespoons off
2 tablespoons of 4
2 tablespoons of 1
2 tablespoons of I
2 tablespoons of!
2 tablespoons off

4 tablespoons of e
the name of the Ii
1 teaspoon of
1 teaspoon of
a claw, skull or pi
7 snake verteb
a live scorpion
1 teaspoon of h
to the service of <J

1

7 circa 51ml (
talismans, each
inscribed with
King of Gulgahh^
and Oreb Zaraq ^
been kept undem
49 nights in o
His seated
7 Drops from Hibi ]
a dove (or some 01
of Venusian natm
a sharp knife, doS
a 700CI bottle of m
a Blackthorn
a black cord
of the 49 repetitioi

240

*

idf mav be considered as a
way that the tincture later
the rites of ensoulment
steps within the process,
of its drops the very
More invaluable.

I creation of the Ensouling

smoke of Rue and

*
*
*
*
*
*

*

3 tablespoons of Blackthorn leaves,

plus 7 thorns and 7 berries

3 tablespoons of Gabon Ebony wood powder

3 tablespoons of Black Ironwood powder

3 tablespoons of Palo Santo powder

3 tablespoons of Rowan leaves
2 tablespoons of Tobacco leaves

2 tablespoons of Myrrh resin powder

2 tablespoons of Carnation (red) flower petals

2 tablespoons of Pepper powder

2 tablespoons of Mandrake root powder

2 tablespoons of Patchouli leaves

2 tablespoons of Rue leaves

4 tablespoons of cemetery crossroads soil bought in
the name of the Lord of the Black Cross

1 teaspoon of sulphur

1 teaspoon of cigar ashes from the altar of Qayin

a claw, skull or piece of bone from a raven

7 snake vertebrae

a live scorpion

1 teaspoon of human bone powder from a dead bound

to the service of Qayin

7 circa 5mil (.005 inches) thick square copper sheet

talismans, each circa 7x7cm in size and in beforehand

inscribed with the Nigromancy, Green point of the Skull,

King of Gulgaltha, Qayin ben Samael, Baaltzelmoth, Niantiel

and Oreb Zaraq sigils (these seven talismans must all have

been kept underneath the central altar fetish for at least

49 nights in order to have become enlinked to

His seated essence)

7 Drops from His libation glass

a dove (or some other suitable animal offering

of Venusian nature)

a sharp knife, dedicated to the rites of sacrifice

a 700CI bottle of vodka

a Blackthorn wand

a black cord with 49 knots, used as rosary for the counting

of the 49 repetitions of the Qliphothic Formula

241

*

*

3 seven day candles, in beforehand cleansed with
tincture of Rue, inscribed with the Nigromancy
sigil and anointed with Mandrake oil
an empty 70OCI bottle, painted black on the outside,
in which the filtered Ensouling Tincture is to be kept

Niantiel's/Mawethel's Sigil

Obtain, consecrate and
instable fashion and also
making of the Ensouling

m. Open the ritual in the trai
with the Formula of Calling 4
*nd make known the purpo«
worthy of harbouring His Hoi

luminous emanations of

Place the black cloth opal
from the liquor bottle a

light a cigar in the name of j
its smoke over the bladh
piece of white chalk. ■*

With the chalk, mark a Trias;
in its centre trace the B
His Qliphothic Fob

then the empty jar in t
Samael sigil, and spmp
order to dedicate it to ti
soul and Sorcerous

Oreb Zaraq's Sigil

Bring forth the contains 1
■■tawing way pray over it, i
neeording to its own nature

Consecrate individually each of the plant elements that have not been
ritually harvested upon the Green Point of the Skull, and call back the
Black In Green of each and conjure it to serve as a means for the
manifestation and seating of the Master's essence. Keep then each
consecrated element in a separate container upon or close to the altar
until the time of the ritual, which should ideally commence during the
Good Friday, or coincide with one of the other important ritual dates
of His cult.

Yew, tree of death*
sorcery and become 1
'estation, through whki
be throned!

tree of poisoned
of the realms of Death,
for the propagation oft

242

fcrehand
with the
■ndrake c

Ntedblac
■imgTin

thel's Sigil

pnq's Sigil

he plant elements that have not been
iFoint of the Skull, and call back the
■pure it to serve as a means for the
m Master's essence. Keep then each
he container upon or close to the altar
I should ideally commence during the
fee of the other important ritual dates

Obtain, consecrate and dedicate all of the other elements listed in
suitable fashion and also set them aside until the night reserved for
the making of the Ensouling Tincture.

1. Open the ritual in the traditional manner and call upon the Master
with the Formula of Calling and serve Him the offerings. Pray to Him
and make known the purpose of the rite, which is to create a tincture
worthy of harbouring His Holy Essence and ask Him to bless you with
the luminous emanations of His seated power.

2. Place the black cloth upon the floor, in front of the altar. Take a
sip from the liquor bottle and spray it three times over the cloth.

Light a cigar in the name of Amiahzatan and direct seven exhalations
of its smoke over the black cloth and additional seven times over
the piece of white chalk.

With the chalk, mark a Triangle of Manifestation upon the black cloth
and in its centre trace the Esoteric Sigil of Qayin ben Samael, while
chanting His Qliphothic Formula.

Place then the empty jar in the centre of the triangle, upon the Qayin
ben Samael sigil, and spray some additional liquor and smoke into
it, in order to dedicate it to the work and connect it to your own body,
mind, soul and Sorcerous Will.

3. Bring forth the container of the Yew leaves and berries and in the
following way pray over it, conjure it and dedicate it to its task, all
according to its own nature and attributes:

Mighty Yew, tree of death and eternal life, serve now the cause of
my sorcery and become the foundation of the Liquid Point of
Manifestation, through which the Master of us all, Qayin the Crowned,
shall be throned!

Yew, tree of poisoned power and sentinel of both the waters and
flames of the realms of Death, lend your self now to my Work and make
way for the propagation of the powers of the Master already seated!

242

243

Spirit of Yew, in the name and for the sake ofQayin, conjured be and
bestow all your empowerments and virtues to me!

Place the elements of Yew within the jar and give them three exhalations
of tobacco smoke.

Bring forth the container of the Cypress leaves and cones and recite
over it the following prayer:

Mighty Cypress, tree of the shadowed gate of the Place of Skulls,
serve now the cause of my sorcery and become the foundation of the
Liquid Point of Manifestation, through which the Master of us all,
Qayin the Crowned, shall be throned!

Cypress, tree of the ghost-paths and key-holder of the locked gates of
the chthonic realms of Death and the dead, lend yourself now to my
Work and make way for the propagation of the powers of the Master
already seated!

Spirit of Cypress, in the name and for the sake ofQayin, conjured be
and bestow all your empowerments and virtues to me!

Place the elements of Cypress within the jar and give them three
exhalations of tobacco smoke.

Bring forth the container of the Blackthorn leaves, thorns and berries
and recite over it the following prayer:

Mighty Blackthorn, tree of strife and martial triumph, serve now the
cause of my sorcery and become the foundation of the Liquid Point of
Manifestation, through which the Master of us all, Qayin the Crowned,
shall be throned!

Blackthorn, tree of bloodshed and sacrifice and elect enforcer of the
Holy Laws and Tabus of Qayin, lend yourself now to my Work and
make way for the propagation of the powers of the Master already
seated!

Mighty Black Ironwood,
Malevolency, serve now J
foundation of the Liquid J
Master of us all, Qayin tht

244

ofQayin, conjured be and
to me!

give them three exhalations

Spirit of Blackthorn, in the name and for the sake ofQayin, conjured
be and bestow all your empowerments and virtues to me!

Place the elements of Blackthorn within the jar and give them three
exhalations of tobacco smoke.

leaves and cones and recite

id gate of the Place of Skulls,
if become the foundation of the
(It which the Master of us all,

older of the locked gates of
dead, lend yourself now to my
of the powers of the Master

tke sake of Qayin, conjured be
md virtues to me!

■ the jar and give them three

Bring forth the container of the Gabon Ebony wood powder and recite
over it the following prayer:

Mighty Ebony, tree of the Black Light of the Mighty Dead, serve now
the cause of my sorcery and become the foundation of the Liquid
Point of Manifestation, through which the Master of us all, Qayin the
Crowned, shall be throned!

Ebony, tree of the Hidden Gulgaltha, gatekeeper of the Other Side
and guardian of the Holy Soul and Skull ofQayin, lend yourself now
to my Work and make way for the propagation of the powers of the
Master already seated!

Spirit of Ebony, in the name and for the sake of Qayin, conjured be
and bestow all your empowerments and virtues to me!

Place the elements of Ebony within the jar and give them three
exhalations of tobacco smoke.

thorn leaves, thorns and berries

K

Bring forth the container of the Black Ironwood powder and recite
over it the following prayer:

ial triumph, serve now the
mndation of the Liquid Point of
of us all, Qayin the Crowned,

orifice and elect enforcer of the
[yourself now to my Work and
l powers of the Master already

&

Mighty Black Ironwood, tree of the Dark Dead and of Infernal
Malevolency, serve now the cause of my sorcery and become the
foundation of the Liquid Point of Manifestation, through which the
Master of us all, Qayin the Crowned, shall be throned!

Black Ironwood, tree of the Devil, sceptre of the First Murderer and
guardian of the Arboreal Hell Gate, lend yourself now to my Work
and make way for the propagation of the powers of the Master
already seated!

245

Spirit of Black Ironivood, in the name and for the sake of Qayin,
conjured be and bestow all your empowerments and virtues to me!

Place the elements of Black Ironwood within the jar and give them
three exhalations of tobacco smoke.

Bring forth the container of the Palo Santo powder and recite over
it the following prayer:

Mighty Palo Santo, tree of Spiritual Sanctity, serve now the cause of
my sorcery and become the foundation of the Liquid Point of
Manifestation, through which the Master of us all, Qayin the Crowned,
shall be throned!

Palo Santo, tree of the Blessed Dead, banisher of misery and conferrer
of resurrection, healing and purity, lend yourself now to my Work
and make way for the propagation of the powers of the Master
already seated!

Spirit of Palo Santo, in the name and for the sake of Qayin, conjured
be and bestow all your empowerments and virtues to me!

Place the elements of Palo Santo within the jar and give them three
exhalations of tobacco smoke.

Bring forth the container of the Rowan Leaves and recite over it the
following prayer:

Mighty Rowan, tree of the Fires of Quickening, serve now the cause
of my sorcery and become the foundation of the Liquid Point of
Manifestation, through which the Master of us all, Qayin the Crowned,
shall be throned!

Rowan, tree of most potent and cunning sorcery, granter of protection,
martial victory and path-opening , lend yourself now to my Work and
make way for the propagation of the powers of the Master already
seated!

Spirit of Rowan, in the nam
and bestow all your empam

Place the elements of Rmri
exhalations of tobacco smol

Take a sip from the bottle d
contents of the jar and

May your Blessings, Empam
strengthen and embody aB
Qayin!

Hail the Black In Green!

Place the remaining part oi

4. Bring forth the containeBi
here also the Myrrh resin j
with that of the Tobacco M

Mighty Tobacco, herb of fk
now the cause of my sort*
Point of Manifestation, thn
Crowned, shall be thronedt

Tobacco, igniter of the fla
subtle essences of the spirit*
lend yourself now to mm 1
powers of the Master alram

Spirit of Tobacco, in the
and bestow all your empam

Place the Tobacco within tin
and direct three exhalation
inside the jar.

246

t and for the sake of Qayin,
Kmerments and virtues to me!

within the jar and give them

Spirit of Rowan, in the name and for the sake of Qayin, conjured be
and bestow all your empowerments and virtues to me!

Place the elements of Rowan within the jar and give them three
exhalations of tobacco smoke.

Bmto powder and recite over

Hmetity, serve now the cause of
Wtion of the Liquid Point of
a- of us all, Qayin the Crowned,

Take a sip from the bottle of liquor and spray it three times over the
contents of the jar and say:

May your Blessings, Empowerments and Light be, and unitedly focus,
strengthen and embody all spiritual manifestations of Our Master
Qayin!

misher of misery and conferrer
tmd yourself now to my Work
r ~4f the powers of the Master

for the sake of Qayin, conjured
Wand virtues to me!

lift the jar and give them three

Leaves and recite over it the

Wkkening, serve now the cause
Motion of the Liquid Point of
tor of us all, Qayin the Crowned,

t§ 'sorcery, granter of protection,
& yourself now to my Work and
I powers of the Master already

Hail the Black In Green!

Place the remaining part of the cigar in the altar ashtray.

4. Bring forth the containers of the enspirited herbal elements, including
here also the Myrrh resin and the Mandrake root powder, starting
with that of the Tobacco and pray over it the following:

Mighty Tobacco, herb of fiery power and messenger of gods, serve
now the cause of my sorcery and join the foundation of the Liquid
Point of Manifestation, through which the Master of us all, Qayin the
Crowned, shall be throned!

Tobacco, igniter of the flames of life and death, quickener of the
subtle essences of the spirits and strengthener of their manifestations,
lend yourself now to my Work and aid in the propagation of the
powers of the Master already seated!

Spirit of Tobacco, in the name and for the sake of Qayin, conjured be
and bestow all your empowerments and virtues to me!

Place the Tobacco within the jar, light a cigar in the traditional manner,
and direct three exhalations of its smoke towards the Tobacco placed
inside the jar.

*

247

Bring forth the container of the Myrrh and recite over it the following
prayer:

forth the con

Mighty Myrrh, keeper and guardian of the dead, serve now the cause
of my sorcery and join the foundation of the Liquid Point of
Manifestation, through which the Master of us all, Qayin the Crowned,
shall be throned!

Myrrh, preserver of corpses, elevator and vivifier of the shadows of
the dead and powerful evoker of spirits exalted, lend yourself now to
my Work and aid in the propagation of the powers of the Master
already seated!

Spirit of Myrrh, in the name and for the sake of Qayin, conjured be
and bestow all your empowerments and virtues to me!

Place the Myrrh within the jar and give it three exhalations of cigar
smoke.

Bring forth the container of the Carnation and recite over it the
following prayer:

Mighty Carnation, bringer of power and protection, serve now the
cause of my sorcery and join the foundation of the Liquid Point of
Manifestation, through which the Master of us all, Qayin the Crowned,
shall be throned!

Carnation, guardian and keeper of sanctified purity, shield against
profane intrusions and strengthener of spiritual presences invited,
lend yourself now to my Work and aid in the propagation of the
powers of the Master already seated!

Spirit of Carnation, in the name and for the sake of Qayin, conjured
be and bestow all your empowerments and virtues to me!

Place the Carnation within the jar and give it three exhalations of
cigar smoke.

248

fed recite over it the following

Bring forth the container of the Chilli Pepper and recite over it the
following prayer:

Mighty Chilli Pepper, fiery bearer of martial heat, serve now the
cause of my sorcery and join the foundation of the Liquid Point of
Manifestation, through which the Master of us all, Qayin the Crowned,
shall be throned!

Chilli Pepper, aggressor, agitator and enkindler of the flames of
burning passion and aggression and castigator of enemies, lend
yourself now to my Work and aid in the propagation of the powers of
the Master already seated!

Spirit of Chilli Pepper, in the name and for the sake of Qayin, conjured
be and bestow all your empowerments and virtues to me!

$ it three exhalations of cigar

Place the Chilli Pepper powder within the jar and give it three
exhalations of cigar smoke.

fetkm and recite over it the

Bring forth the container of the Mandrake root powder and recite over
it the following prayer:

Mighty Mandrake, keeper and bringer of chthonic light, serve now
the cause of my sorcery and join the foundation of the Liquid Point of
Manifestation, through which the Master of us all, Qayin the Crowned,
shall be throned!

Ktified purity, shield against
ritual presences invited,
in the propagation of the

Mandrake, evoker and strengthener of spirits, installer of essence
and holiness and enchanter of bodies, minds and souls, lend yourself
now to my Work and aid in the propagation of the powers of the
Master already seated!

Spirit of Mandrake, in the name and for the sake of Qayin, conjured
be and bestow all your empowerments and virtues to me!

I ffve it three exhalations of

Place the Mandrake root powder within the jar and give it three
exhalations of cigar smoke.

249

Bring forth the container of the Patchouli and recite over it the following
prayer:

Mighty Patchouli, keeper of the mysteries of the rich soil of both the
field and the grave, serve now the cause of my sorcery and join the
foundation of the Liquid Point of Manifestation, through which the
Master of us all, Qayin the Crowned, shall be throned!

May your Blessings, Empm
igthen and embody

Bail the Black In Green!

Patchouli, causer of attraction, forger of the chains of sympathy
between souls and between spirits and sealer of essence manifested
within sanctified forms, lend yourself now to my Work and aid in the
propagation of the powers of the Master already seated!

the remaining pait ^

Spirit of Patchouli, in the name and for the sake of Qayin, conjured
be and bestow all your empowerments and virtues to me!

Place the Patchouli within the jar and give it three exhalations of
cigar smoke.

Bring forth the container of the Rue and recite over it the following
prayer:

Mighty Rue, bearer of the Green Flame of Purification, serve now the
cause of my sorcery and join the foundation of the Liquid Point of
Manifestation, through which the Master of us all, Qayin the Crowned,
shall be throned!

Spirit of Rue, breaker of the arrows of enemies, dispeller and banisher
of all profanity and unwholesomeness and cleanser of all vessels of
holiness, lend yourself now to my Work and aid in the propagation of
the powers of the Master already seated!

My the power of soil, sulpb
mad that which is above t
Calvary Cross and manijm
ef the Ensouling Tincture?
shall propagate

floor the mixed soil, sidpb
traditional manner, dinat

Take a sip from the
contents of the jar and

Spirit of Rue, in the name and for the sake of Qayin, conjured be and
bestow all your empowerments and virtues to me!

Place the Rue within the jar and give it three exhalations of cigar
smoke.

Hail the Cross of GulgaMm

250

haah and recite over it the following

ies of the rich soil of both the
t cause of my sorcery and join the
iMianifestation, through which the
erf, shall be throned!

forger of the chains of sympathy
% and sealer of essence manifested
Wekfnow to my Work and aid in the
Master already seated!

W*l for the sake of Qayin, conjured
and virtues to me!

and give it three exhalations of

Take a sip from the bottle of liquor and spray it three times over the
contents of the jar and say:

May your Blessings, Empowerments and Light be, and unitedly focus,
strengthen and embody all the manifestations of Our Master Qayin!

Hail the Black In Green!

Place the remaining part of the cigar inside the altar ashtray.

5. Bring forth the containers of cemetery crossroads soil, the sulphur
and the ashes. Pour the sulphur and the ash into the container of the
cemetery soil and pray the following over it:

May the Liminal Point of Gulgaltha, the centre of the Black Cross,
become here established and opened up for the coming forth of the
Master Qayin, so that His Holy Soul become seated anew and His
immortal Spirit become re-enlinked!

and recite over it the following

Home of Purification, serve now the
t foundation of the Liquid Point of
er of us all, Qayin the Crowned,

of enemies, dispeller and banisher
and cleanser of all vessels of
fWork and aid in the propagation of
I seated!

irlfce sake of Qayin, conjured be and
md virtues to me!

d give it three exhalations of cigar

By the power of soil, sulphur and ash may that which is below ascend
and that which is above descend through the vertical beam of the
Calvary Cross and manifest the Point of Power within the foundation
of the Ensouling Tincture, through which my Master Qayin's seated
essence shall propagate and branch out!

Pour the mixed soil, sulphur and ash into the jar, light a cigar in the
traditional manner, direct three exhalations of smoke into the jar.

Take a sip from the bottle of liquor and spray it three times over the
contents of the jar and say:

May the Liminal Point of the Black Cross opened be, and give way to
all the manifestations of Our Master Qayin!

Hail the Cross of Gulgaltha!

6. Bring forth the container holding the remains of the raven and pray
the following over it:

250

251

May the Blessed Raven connect to and embody the Black Light of
the Lord of the Ravens of Death and manifest the Point ofOreb Zaraq,
opening up to the sphere of Nightside Venus, so that the Soul and
Spirit of Master Qayin shall become reached and linked to!

exhalations of cigar smi

By the Power of the Raven of Dispersion, the wise Famulus of the
First Gravedigger, may the Point of Baal-Oreb become manifested
within the foundation of the Ensouling Tincture, through which my
Master Qayin's seated essence shall propagate and become enthroned
anew!

Bail the Serpent of Wisdomtl

Let the skull, bones or claw of the raven fall into the jar and give it
three exhalations of cigar smoke.

Take a sip from the bottle of liquor and spray it three times over the
contents of the jar and say:

May the roads to and fro the sphere of the Ravens of Death become
opened and give way to all the manifestations of Our Master Qayin!

Hail the Raven of Dispersion!

7. Bring forth the container of the snake vertebrae and pray the
following over it:

May the Beloved Snake, cursed by the Demiurge for once having
served as the Avatar of the Black Light, constitute the atavistic links
to the First-Born of the Serpent's Seed and establish the Point of
manifestation for His Soul and Spirit!

By the power of the Cunning Serpent, the Sire of the Seven Generations
of Black Light before the deluge, represented here by the seven
vertebrae bones of the snake, may the links of Fiery Spirit Blood
manifest the Point of Power within the foundation of the Ensouling
tincture, through which my Master Qayin's seated essence shall
propagate and go forth!

Hail the Scorpion of DealM

Let the vertebras of the snake fall into the jar and give them three

252

§ embody the Black Light of
mjest the Point ofOreb Zaraq,
Venus, so that the Soul and
and linked to!

exhalations of cigar smoke.

Take a sip from the bottle of liquor and spray it three times over the
contents of the jar and say:

May the Winding Path of the Serpent become established and give
way to all the manifestations of Our Master Qayin!

Hail the Serpent of Wisdom!

fall into the jar and give it

spray it three times over the

8. Bring forth the container of the scorpion, open it and say the
following prayer over it:

May the scorpion open up the paths to the Nightside Arcana of the
letter Nun, foreshadowing the becoming of the Reaper of Death within
and through the succeeding sphere of Venus, and by becoming
sacrificed in the name of Qayin establish the Point of manifestation
for His Soul and Spirit!

lake vertebrae and pray the

By the power of the life and death of this scorpion, may its soon to be
drowned soul manifest Niantiel-Mawethel's Point of Power within
the foundation of the Ensouling Tincture, through which my Master
Qayin's seated essence shall propagate and emanate!

Tilt the container, let the scorpion fall into the jar and then give it
three exhalations of cigar smoke.

Take a sip from the bottle of liquor and spray it three times over the
contents of the jar and say:

May the scorpion's force of life and Water of Death flow, in order to
give way to all the manifestations of Our Master Qayin!

Hail the Scorpion of Death!

9. Bring forth the container of the human bone powder and pray the
following over it:

i the jar and give them three

253

May this dead, bound according to the holy and binding rites and
covenants to the service ofQayin, the King of Bones, act as the herald
of this Work within the Kingdom of the Shadows of the Graves and
establish the Point of Manifestation for His Soul and Spirit!

By the power of this osseous seed of the dead, planted into the Fields
of Black, may the sorcerous might of the First Sower of the Skull
germinate and manifest the Point of Power within the foundation of
the Ensouling Tincture, through which my Master Qayin's seated
essence shall propagate and flourish!

Let the bone powder be poured into the jar and then give it three
exhalations of cigar smoke.

Take up the King of Gulgaldi
prayer over it:

Take a sip from the bottle of liquor and spray it three times over the
contents of the jar and say:

May the powdered bone and the soul connected to it open the gates
between the realms of the living and those of the dead, in order to
give way to all the manifestations of Our Master Qayin!

Hail the Faithful Dead!

Place the remaining part of the cigar inside the altar ashtray.

10. Bring forth the seven inscribed pieces of the thin copper sheet and
place them before you, side by side.

Take up the Nigromancy Sigil copper talisman and say the following
prayer over it:

May the Nigromancy sigil channel and focus all the sorcerous
emanations of my Master Qayin and direct them into the foundation
of His Ensouling Tincture!

Roll the copper sheet towards yourself, into a tight scroll and drop
it into the jar.

Roll the copper sheet into
it into the jar.

Roll the copper sheet into a
it into the jar.

Take up the Baaltzelmoth cop

Roll the copper sheet into

254

holy and binding rites and
of Bones, act as the herald
r Shadows of the Graves and
Soul and Spirit!

Take up the Green Point of the Skull copper talisman and say the
following prayer over it:

May the Green Point of the Skull channel and focus all the sorcerous
emanations of the Thorn-Crowned King and direct them into the
foundation of His Ensouling Tincture!

Roll the copper sheet into a tight scroll, towards yourself, and drop
it into the jar.

the jar and then give it three

tv it three times over the

Take up the King of Gulgaltha copper talisman and say the following
prayer over it:

May the King of Gulgaltha sigil channel and focus all the sorcerous
emanations of the Lord of the Place of the Skull and direct them into
the foundation of His Ensouling Tincture!

connected to it open the gates
of the dead, in order to
Master Qayin!

Roll the copper sheet into a tight scroll, towards yourself, and drop
it into the jar.

Take up the Qayin ben Samael copper talisman and say the following
prayer over it:

inside the altar ashtray.

of the thin copper sheet and

talisman and say the following

df, into a tight scroll and drop

May the Qayin ben Samael sigil channel and focus all the sorcerous
emanations of the blessed Son of the Light-Bringer and direct them
into the foundation of His Ensouling Tincture!

Roll the copper sheet into a tight scroll, towards yourself, and drop
it into the jar.

Take up the Baaltzelmoth copper talisman and say the following prayer
over it:

May the Baaltzelmoth sigil channel and focus all the sorcerous
emanations of the Lord of the Shadow of Death and direct them into
the foundation of His Ensouling Tincture!

Roll the copper sheet into a tight scroll, towards yourself, and drop

255

it into the jar.

Take up the Niantiel/Mawethel copper talisman and say the following
prayer over it:

May the Mawethel sigil channel and focus all the sorcerous emanations
of the Averse Letter of Nun and the Arcana of Death and direct them
into the foundation of His Ensouling Tincture!

Roll the copper sheet into a tight scroll, towards yourself, and drop
it into the jar.

Take up the Oreb Zaraq copper talisman and say the following prayer
over it:

May the Oreb Zaraq sigil channel and focus all the sorcerous
emanations of the Lord of the Ravens of Dispersion and direct them
into the foundation of His Ensouling Tincture!

Roll the copper sheet into a tight scroll, towards yourself, and drop
it into the jar.

Fetch the Master's libation glass from the altar and let seven drops
fall from it into the jar. Refill the glass with His liquor and return
it to its place upon the altar.

Hold your both hands over the opening of the jar and say:

By the powers connected to via the seven seals and by all the enspirited
elements the foundation of the Ensouling tincture of Qayin is now
established!

Hail Qayin! (x7)

11. Bring forth the dove, or any other suitable animal offering pertaining
to the sphere of Venus, hold it over the triangle and the jar in the
centre of it and with the sharp knife cut its throat and let the blood
fall into the jar, while saying:

this animal's blood be
and shades assemimm)
Manifestation of our Mastm

fresh blood the field is
and Ensouling!

the Faithful Famuli

aside the cadaver of the a
blood, so that it later

Poor now carefully the 7

thus the waters of Uft 4
timing and the dead arw m
One Point of Sympathy
Qayins already seamm

mew thrones upon them

careful with the scorpiom
vodka that you have p
with a Blackthorn 1
bound to the liqvad

then with the Blackthorn
jar in widdershins M)
right hand counting j
%t\ Ike Master:

t . ■ tr/$.

Emoth

J

•■*

stirring the contents*!
fiery halo taking fc
it to the Black U04
all the other holv

done place the w

256

r talisman and say the following

By this animal's blood be quickened, empowered and unified, all you
spirits and shades assembled here as the foundation of the Point of
Manifestation of our Master Qayin!

By fresh blood the field is watered so that the harvest shall become
Ensouled and Ensouling!

nil, towards yourself, and drop

Hail the Faithful Famuli and the Lord of Us All, Qayin the Crowned!

Set aside the cadaver of the animal, when it has become fully drained
of blood, so that it later can be taken out and buried.

and say the following prayer

12. Pour now carefully the 700c! of vodka into the jar and say:

feU, towards yourself, and drop

the altar and let seven drops
with His liquor and return

And thus the waters of life are united with the waters of death and
the living and the dead are merged and submerged in order to create
the One Point of Sympathy and Manifestation, through which our
Lord Qayin's already seated essence shall propagate, expand and
take new thrones upon the earth!

Be careful with the scorpion and make sure that it becomes drowned
in the vodka that you have poured into the jar, and if necessary press
it down with a Blackthorn wand until it has died and its soul thus
become bound to the liquid aspect of the tincture.

of the jar and say:

Stir then with the Blackthorn wand, held in the left hand, the contents
of the jar in widdershins motions, while with the knotted cord kept
in the right hand counting 49 recitations of the Qliphothic formula
of the Master:

Zammazo Emoth Zaraqaen Baaltzelmoth! (X49)

While stirring the contents of the jar and chanting the formula envision
a black fiery halo taking form within and manifest through it and
connect it to the Black Light emanating from the central altar fetish
and all the other holy talismans and fetishes of the Master.

When done place the wand and cord to the sides of the triangle.

257

13- Fetch, one by one, the red, the black and finally the central, half-
red and half-black, altar candle and let the hot wax from each candle
fall seven times into the jar, in order to both add power and seal the
essences contained within it.

Return each candle to its place upon the altar when done.

14. Firmly close the lid of the jar. Bring the central fetish of the Master
from the altar and place it carefully, in a standing position, on top
of the lid of the jar.

Place the three black seven day candles on the points of the triangle
of Manifestation and light them one by one, starting with the lower
left side, then the lower right side and finally the candle placed on
the apex of the triangle.

Light the fourth cigar and via its smoke direct a full seven times
recitation and exhalation of the general Formula of Calling of Qayin
towards the fetish of the Master, the jar it stands upon and the sigil
and triangle underneath it and thus direct and connect the emanation
of the seated aspect of the Master into the contents of the jar, now
constituting a point of intersection in harmony with His own Holy
Soul and Spirit.

Place the remaining part of the cigar in the altar ashtray and then pray
from your heart to the enlinked aspects of Sancte Qayin and tell Him
to fully empower the Ensouling tincture made for and placed
underneath Him, so that it later can serve the workings of His Cult
and aid in establishing His new thrones upon the earth.

Sit in meditation before the Triangle of Manifestation and with your
mind's eye see how the Black Light of the Master fills the jar containing
the Ensouling Tincture and understand this process of transference
of power according to certain mysteries divulged within the Apocryphal
Revelations of the Qayinite Genesis and know that the propagation
of the seated essence is accomplished in such manner that the
strengthening and expansion, instead of dilution and separation, of
the spiritual essence is caused.

Contemplate the mysteries
Ensouling Tincture become
granting it its holiness.

:i

15. When you feel ready
the attending famuli, and close
bat let the altar fetish remand
day candles burn until fully cm!

Daring the period that the tiU
night, after midnight or during
of tobacco smoke, the silent led
prayers and the meditation

Return the fetish to its place of
candles have burnt out.

Wrap the jar of Ensouling Tint!
the triangle and the sigil, upon
49 following nights, after the so
hour of Venus, vigorously shake
Qtiphothic Formula.

In connection to this nightly cna
of Qayin must be envisioned to i
aD other ensouled talismans ken
the jar in order to cause furtba

Daring these 49 nights you musl
to the central fetish as possible,

16. After the 49th night the E
filtering. This must be done w
waste as everything within the 1
Holiness and Ensouling Poww.

Tou must at this point take oul
bigger pieces of bones and the c

258

and finally the central, half-
kit the hot wax from each candle
rto both add power and seal the

Contemplate the mysteries and behold with the Spirit's Eye the
Ensouling Tincture become set aflame by the currents evoked into it,
granting it its holiness.

fe the altar when done.

gthe central fetish of the Master
r, in a standing position, on top

on the points of the triangle
t by one, starting with the lower
md finally the candle placed on

e direct a full seven times
mal Formula of Calling of Qayin
it stands upon and the sigil
and connect the emanation
the contents of the jar, now
harmony with His own Holy

15. When you feel ready give praises and thanks to the Master, and
the attending famuli, and close the ritual in the traditional manner,
but let the altar fetish remain on top of the jar and let the three 7
day candles burn until fully consumed.

During the period that the three candles are burning repeat each
night, after midnight or during the night hour of Venus, the giving
of tobacco smoke, the silent recitation of the Formula of Calling, the
prayers and the meditation before the Triangle of Manifestation.

Return the fetish to its place upon the altar first when all the three
candles have burnt out.

Wrap the jar of Ensouling Tincture in the black cloth marked with
the triangle and the sigil, upon which it had stood, and during each
49 following nights, after the stroke of midnight or during the night
hour of Venus, vigorously shake the jar, while 49 times chanting the
Qliphothic Formula.

&'.

the altar ashtray and then pray
of Sancte Qayin and tell Him
tincture made for and placed
e the workings of His Cult
upon the earth.

It of Manifestation and with your
f die Master fills the jar containing
land this process of transference
divulged within the Apocryphal
and know that the propagation
Idled in such manner that the
lad of dilution and separation, of

In connection to this nightly chanting of the formula the Black Light
of Qayin must be envisioned to emanate from His central fetish, and
all other ensouled talismans kept upon His altar, into the contents of
the jar in order to cause further Ensoulment.

During these 49 nights you must keep the jar upon the altar, as close
to the central fetish as possible.

16. After the 49th night the Ensouling Tincture will be ready for
filtering. This must be done very carefully so that nothing goes to
waste as everything within the tincture is now fully imbued with His
Holiness and Ensouling Power.

You must at this point take out all the larger elements, such as the
bigger pieces of bones and the copper talismans before you press the

259

remaining marc. Separate all the solid parts and place them upon a
plate so that they can dry, as such Ensouled and Ensouling elements
serve perfectly the many different workings of telestic fetishism, in
which they can constitute as the 'empowering load' (Carga) with which
for example statues are filled and consecrated.

Pour over the filtered tincture into the black bottle and keep it upon
the altar for future use and understand that each drop of this Ensouling
Tincture is as powerful as the physical vital fluids of Qayin would be
and handle and employ it accordingly.

seven Key Sigils of Death, gj
ngst the most practically m
Blood can employ in order If
of the Master. We wflLJ|
and His attending F«
these Key Sigils through wilid
sacred rites of our Qayinite

260

A parts and place them upon a
■Doled and Ensouling elements
oridngs of telestic fetishism, in
w ili ng load' (Carga) with which
i te r a ted.

e black bottle and keep it upon
LAat each drop of this Ensouling
i vital fluids of Qayin would be

CHAPTER 18

Herbal Jfarmulas far ttyz
Bzuzn SCe^ Vigils of lUatii

•%■■■

The seven Key Sigils of Death, given in the First Book of Falxifer, are
amongst the most practically useful and powerful tools that Those of
the Blood can employ in order to access and direct the blessings and
curses of the Master. We will here, by the decree and grace of the
Master and His attending Famuli, present the herbal formulas for each
of these Key Sigils through which they can be further activated within
the sacred rites of our Qayinite Necrosophy.

All the formulas presented here have been tested and proven and the
specific combinations of plant elements are founded upon the ruling
pacts between His Temple and the Black In Green serving His cause
upon the earth.

1 - Keg &tgtl of ffiockea $atijfl JFormula

d#<%>U

4 parts Jalap root powder

4 parts Allspice powder

4 parts Red Carnation flower powder

4 parts Rowan wood powder

3 parts Benzoin gum powder

3 parts Grains of Paradise powder

3 parts Tobacco powder

261

2 - Keg &to,il of SUumination formula

5-5Kcc&ipl

¥*

^4^

4 parts Sage powder

4 parts Oak leaf or wood powder

4 parts Apple tree leaf or wood powder

3 parts Frankincense

3 parts Myrrh

2 parts Blackthorn leaf or wood powder

2 parts Whitethorn leaf or wood powder

4
4 parts

4 parts Rowan lei

3 parts WU

3 parts White CJ

3pi

3 - Ken &ujU of pouter Jfforttmla

l part Calamus root

l part Liquorice root

l part Jalap root

l part Blood root

l part Masterwort root

l part Male Fern root

l part Mandrake root

6 ******

axf

dp*

3 parts
3 parts Helleboi

3 pmH

3 parts Rosary Pea (AH

2 parts'

2 parts Si

2 parts

4 - Keo &i9il of liealtfl. formula

+**<N?4>£

3 parts Cinnamon

3 parts Allspice

3 parts Alfalfa

3 parts Patchouli

3 parts Bay Laurel leaves

2 parts Thyme

2 parts Yerba Buena

7-£eg&isa*

4 parti

4P

41

4 parts Elder If

3 P«

*

3P

3 paiti

262

■turn jfarmula

5 - Keg &tgU of Protection ^Formula

£%H

■%-^fy

4 parts Pine needles
4 parts Cypress seeds or leaves

4 parts Rue
4 parts Rowan leaves and berry powder

3 parts White Mustard seeds
3 parts White Carnation flower petals

3 parts Nettle

fi - Keg &tgtl of Bane formula

3 parts Aconite flowers and leaves

3 parts Hellebore Niger root powder

3 parts Yew leaves

3 parts Rosary Pea (Abrus Precatorius) seed powder

2 parts Black Pepper

2 parts Red Chilli Pepper

2 parts Black Mustard seeds

7 - iKeg &tgtl of Necromancy formula

^^S^T^-S^^JfX

4 parts Wormwood

4 parts Cypress

4 parts Yew

4 parts Elder leaves or wood powder

3 parts Tobacco

3 parts Myrrh

3 parts Black Copal

263

Each mixture is to be consecrated upon the Green Point of the Skull
and only when the Black In Green belonging to each grouping of seven
have been assembled, through the grace of Master Qayin Qatsiyr, will
the mixture possess the power to turn each Key that it is associated with.

When the consecrated formulaic base has been obtained it will be
ready for use and can be employed together with the Key Sigil that
it is connected to and serve as the foundation for incense blends,
tinctures, infusions, oils, salves, sachets, sprinkling powders, sorcerous
inks or magical loads with which fetishes can be filled.

These formulas are also to be understood as the herbal codes which
can unlock the hidden force of each of the Key Sigils of Death and
this becomes most obvious within the workings of Sanctified Inks. The
essence of each formula, obtained through the method of tincturing,
will possess the power to consecrate the ink into which its drops are
added and gives it the ability to activate the Key Sigil to which it
belongs.

Such ink would also serve to endow and activate the power of each
spell or petition written in connection to the workings of each Key
Sigil and be of great aid in all other related forms and techniques of
sorcery.

To combine the ink, incense, oil, infusion, powder, tincture and sachet
of each Key Sigil within one single ritual setting would create an
immensely strong focusing and quickening of the powers connected
to it and would cause impressive results.

There are innumerable different ways in which these given formulas
can serve the workings of the Qayinite Sorcerer and through their
diverse means of employment further insight concerning the virtues
of each Key shall become revealed.

The wise will also be able to conclude how to empower and bless the
fetishes of the Master through these herbal formulas and create aspect-
specific lenses through which specific rays of His Holy Black Light can
manifest.

264

pi the Green Point of the Skull

aging to each grouping of seven
jt of Master Qayin Qatsiyr, will
igh Key that it is associated with.

been obtained it will be
er with the Key Sigil that
laudation for incense blends,
|» sprinkling powders, sorcerous
can be filled.

CHAPTER 19

attcttfteu 3nkn af tlje
%atttto\XB Art

hood as the herbal codes which
of the Key Sigils of Death and
{pricings of Sanctified Inks. The
gaagh the method of tincturing,
be ink into which its drops are
Hate the Key Sigil to which it

s- .

r ..

pad activate the power of each
p to the workings of each Key
plated forms and techniques of

Within our practice there are few tools used as often and as effectively
as the Inks of the Sorcerous Art, being the sanctified inks carrying
within them the virtues of plants, animals and minerals, or in some
cases even the ensouling essences of the Master and His Lady.

Plants ritually harvested or otherwise hallowed and re-enspirited
through the power of the Thorn-Crowned Master or His Lady, animal
parts obtained via sacrificial rituals or minerals obtained and/or
empowered ceremonially are the endowing elements possessing the
abilities needed in order to confer the required powers into the ink
base.

powder, tincture and sachet

ritual setting would create an

of the powers connected

U fi which these given formulas
ta Sorcerer and through their
; insight concerning the virtues

«

lam' to empower and bless the
formulas and create aspect-
pays of His Holy Black Light can

When plant elements are used in the art of ink making it is the
tinctured essence that one most often employs, even if also powders
made from plant parts could be used, as the tincture allows the
extraction of their essences in a concentrated liquid form which often
better lends itself to the conjunction with the carrier ink base.

When animal virtues are sought it is their blood, powdered bones and
ashes which most often are mixed with the ink base meant to become
so empowered, but even in such instances tincturing could be used
in order to avoid lumps which otherwise could be caused by the coarser
elements in the resulting ink.

When it comes to minerals they can often be added to the ink wholly,
such as in the cases of stones and crystals, or lend their extracted
essences once again through steeping. In some workings ritually

265

obtained soil from a place of power, of relevance to our work, is also
in similar fashion introduced into inks, in order to endow them with
magical virtues of that place.

When the basic approach to the creation of the ensorcelled inks is
understood there will be countless ways through which one can transfer
and confer desirable attributes to any ink required for the different
workings of our sorcery.

***

The ritual cleansing and dedication of the ink base, be it self-created
or bought, is simple. The ink must be purified via the fire-bearing
drops of the tincture and the purging smoke of the powerful Rue.
During this process the ink vessel is simply opened, three drops of
consecrated Rue tincture is added into it and it is then held above
and fumigated with the smoke of burnt Rue herb, while the following
'Exorcism of the Creature of Ink' is prayed over it:

enspirited tinctures
13 drops, ml or parts each U
number of different trad
en its staining qualified
added to the ink it is forthl
Qalmana and the spirits or \
powers of blessing aaj

As a final step and a
■pon the activated sigils Hi
consecration, such as those Of
of the Black In Green. The
of tobacco, or some fitting i
charged into it, and can
again in accordance with thd
the ink.

When the candle/s has beet

J exorcise you, O Creature of Ink, by Qayin, Qalmana and by the
Mighty Rue's Black In Green and by the name of the Cunning Serpent
Sataninsam, who generated the Holy Bloodline and awakened the
Spirit!

I exorcise you and banish from you all profanity and make you pure
and worthy to assist me in my Work, which is a Work sanctioned by
the Hidden Head of Divinity, so that it becomes fully accomplished in
accordance to my will and fulfilled through the Spiritual Licenses
granted to me by the Master Qayin and His Lady and by all the
binding treaties existing between Him and all the Faithful Souls and
Spirits!

Sanctified be, and in the Holy names of Qayin and Qalmana become
now fully dedicated to my Work, which is the Work of (insert here a
descriptive title for the kind of work that the ink is intended for)!

■ A

The following are a few Iah
and spells and for the dra
talismanic forms:

Black Ink, empowered by J

Red ink, empowered by

HbratfM
Green Ink, empowered bj

Black Ink, empowered

266

f relevance to our work, is also
k» in order to endow them with

|tioD of the ensorcelled inks is
S through which one can transfer
ink required for the different

»«..

fthe ink base, be it self-created
Nfc purified via the fire-bearing
% smoke of the powerful Rue.
*nnph opened, three drops of
Ml it and it is then held above
ft: Roe herb, while the following
taped over it:

*r%

f Qayin, Qalmana and by the
immune of the Cunning Serpent
f Bloodline and awakened the

Mprofanity and make you pure
Wakich is a Work sanctioned by
t becomes fully accomplished in
Wm-ough the Spiritual Licenses
llnd His Lady and by all the
fmnd all the Faithful Souls and

The enspirited tinctures should be added in an amount of 3, 7, 11 or
13 drops, ml or parts each based on the quantity of the ink base and
the number of different tinctures employed, in order to not dilute or
weaken its staining qualities too much. As the drops of tincture are
added to the ink it is further conjured in the names of Qayin and
Qalmana and the spirits or souls added to it are petitioned to lend
their powers of blessing and cursing.

As a final step and a sealing of the work the bottle of ink is placed
upon the activated sigils or spirit signatures most relevant to its
consecration, such as those of the Master or the Lady and the signatures
of the Black In Green. The open bottle of ink is then given the smoke
of tobacco, or some fitting incense blend harmonious with the powers
charged into it, and candle of suitable colour, inscribed and dressed
again in accordance with the installed spirits, virtues and purpose of
the ink.

When the candle/s has been consumed the ink is ready for use.

***

The following are a few Inks of the Art, for the writing of petitions
and spells and for the drawing of magical signs, signatures and
talismanic forms:

malediction 3nk:
Black Ink, empowered by Aconite, Black Hellebore and Blackthorn

ICmie Hitrljina 3nk:
Red ink, empowered by Apple blossoms, Red Rose and Lilac

tf Qayin and Qalmana become
pl ts the Work of (insert here a
!■( the ink is intended for)!

iEnneu and Health. (Ennjure 3nk:
Green Ink, empowered by Patchouli, Bay Laurel and Cinnamon

Necrnmanco 3nk:
Black Ink, empowered by Wormwood, Cypress and Yew

267

©neiromancg 3nk:
Black Ink, empowered by Mugwort, Angel's Trumpet and Lily

protection 3nk:
Red Ink, empowered by Rowan, Rue and Hawthorn

Semination 3nk:
Red Ink, empowered by Liquorice, Calamus and Tobacco

Conquest and If ictorg 3nk:
Black Ink, empowered by Jalap root, Belladonna and

Dragon Blood

6000 fortune 3nk:
Green Ink, empowered by Nutmeg, Camomile and Clove

Concealment ano Snuisibilito 3nk:
Black Ink, empowered by Male Fern, Black Pepper and Hemlock

Spirit (Eonfure 3nk:

Black ink, empowered by Mandrake, Mullein and Fig

Soue's llooo 3nk:
Red Ink, empowered by the blood of a dove sacrificed to Qalmana

Sat's BIO00 3nk:
Black Ink, empowered by the blood of a bat sacrificed to Qayin

In order to create these
Tinctures of the Master and

13ml of each of the Ensouling H
ink bottles, with 30ml of black
ink for Qalmana, which in
according to the method outMn

The ink bottles are then pi
and the Lady, each sigil is actim
and the bottles of Ensouled lain
and a seven day candle each Q
while the Master and the Iafl
consecrations and enlink the ■!

M

Each following night the Marti
empowerments and the ink bald
by their Black Light imbuing tl

When the seven day candka 1
ready for use and fully ensoolef
His Lady, and they will at tfcri
link all that which is written, dfl
powers of Sancte Qayin and m

Many more inks than the few mentioned here can be created, when
one has understood the powers of the different elements employed
within the sorcerous work and realised how their attributes would
manifest when employed so in solitary or combined forms.

But, of all Sanctified Inks of our sorcery, there are two that are the
most powerful and holy, and these two inks are the Ensouled Inks of
Qayin and Qalmana.

268

L Angel's Trumpet and Lily

Rue and Hawthorn

De, Calamus and Tobacco

Camomile and Clove

In order to create these inks one must first make the Ensouling
Tinctures of the Master and the Lady.

13ml of each of the Ensouling Tinctures are then mixed, inside suitable
ink bottles, with 30ml of black ink for Qayin and with 30ml of red
ink for Qalmana, which in beforehand has been exorcised and dedicated
according to the method outlined earlier.

The ink bottles are then placed on the respective sigils of the Master
and the Lady, each sigil is activated according to its own specific mode
and the bottles of Ensouled Inks are given the sealing smoke offerings
and a seven day candle each (black for Qayin and red for Qalmana),
while the Master and the Lady are petitioned to lend their full
consecrations and enlink the inks to their souls and spiritual essences.

Each following night the Master and the Lady are prayed to for their
empowerments and the ink bottles are envisioned to become set aflame
by their Black Light imbuing their contents.

drake. Mullein and Fig

1 a dove sacrificed to Qalmana

When the seven day candles have been consumed the inks will be
ready for use and fully ensouled by the holy touch of the Master and
His Lady, and they will at that time possess the powers to directly
link all that which is written, drawn or marked with them to the seated
powers of Sancte Qayin and our Sancta Qalmana.

L cf a bat sacrificed to Qayin

269

CHAPTER 20

©he B»euen utaluimamc Btnia

The seven talismanic seals presented in this chapter are most often
drawn with Sanctified Inks empowered by the herbal formulae of their
corresponding Key Sigils of Death, or in other suitable manners marked
or inscribed on sheets of metal, clay disks, ceramic plates or flat pieces
of wood and employed in different ways in connection to the sorcerous
practices drawing power from the forces governed by the Master.

correct magical oils, with wfaid
centre of the parchment are *m
a small pouch, also contain?
their corresponding herbal
becomes doubled.

The talismanic seals inscribed
daring the most auspicious
metal best corresponding with 1
when the ideal kind of metal i
by copper, as that Venusian
work, all the enlinkments n

Within the purely talismanic context they are consecrated via the
seated essence of Sancte Qayin and then carried hidden upon the body
in order to draw to one's self their indented virtues, but they can also
be employed in connection to candle burning rituals during which
they most often are marked with ensouled ink, paint or chalk upon
a plate, on which the cleansed, inscribed, anointed and dressed candles
are positioned. By placing the charged candle upon a plate bearing
the talismanic seal corresponding with its ensorcelled purpose the
powers of the candle will, via the heat of magical will manifested
through flame, activate the full force of the seal and in union they will
bring about the desired outcome.

There are, in resemblance to
within the sorcerous working
different ways to employ these 4
acre are just mere hints
Familiar Shades and Spirits
cunning in all their utilisa

When thick pillar candle is used the talismanic seal can be directly
inscribed upon its wax and become anointed with oil empowered by
its corresponding Key Sigil formula and then dressed with a powder
consisting of the same kinds of herbal elements. Such talismanic candle
possesses great powers and is a very effective tool for the focusing and
directing of the magical will.

If drawn on parchment or paper with the correct Sanctified Ink the
talisman so created can be farther consecrated and activated by the

270

rniantc &zuIb

correct magical oils, with which first the four corners and then the
centre of the parchment are anointed. If such talisman is carried in
a small pouch, also containing a mixture of the herbs belonging to
their corresponding herbal formulae, their effectiveness and power
becomes doubled.

The talismanic seals inscribed on sheets of metal should be etched
during the most auspicious planetary day and hour and upon the
metal best corresponding with their indented power and purpose, but
when the ideal kind of metal is lacking it can always be substituted
by copper, as that Venusian metal possesses, within the context of our
work, all the enlinkments needed to the Master.

The final consecration of such metal talismans constitutes often of an
ablution in the infusion or the tincture through which the essences
of the corresponding herbal elements are extracted and conferred to
the talisman.

There are, in resemblance to many of the other traced signs employed
within the sorcerous workings of the Cult of Qayin, innumerable
different ways to employ these talismanic seals and what is suggested
here are just mere hints meant to inspire and ultimately it is the
Familiar Shades and Spirits guarding the Path which shall instruct the
cunning in all their utilisations.

talismanic seal can be directly
pointed with oil empowered by
then dressed with a powder
nts. Such talismanic candle
fectrv e tool for the focusing and

271

Stye &eal of ti|e Unlocking of patljjB

®i|e &tala^j

The first talismanic seal is that of the Unlocking of Paths and is a
representation of the sorcerous will to overcome all that stands in the
way of the achievement of the goals set and all difficulties blocking
the roads leading to success. This seal attracts the emanations and
influences of the aspect of the Master as the Holder of the Seven Keys
and is connected to His Key Sigil of the Locked Paths, being the means
through which they all become opened.

The second talismanic
representation of the Gi
Alchemy of Qayin's sorceiy. ]
through the Three Coronation
towards the Liminal Point of
Other Side shines forth and
Archons can be transcended.

The Seal of the Unlocking of Paths is an excellent tool to employ
within all magical work intended to remove obstacles, create
opportunities and open wide the roads to accomplishment and victory.

While its primary functions are talismanic it can also serve as a seal
to base and place Path Opening rituals upon. Within such contexts
it is marked with consecrated chalk or the tip of a Rowan wand in
the centre of a crossroads and activated by libation, smoke and flame,
plus seven keys given to the spirits of the place so that they in the
name of Qayin can unlock all paths which otherwise would remain
closed.

This seal is connected to the 1
essence and attracts His O
employing it. It is a linear mj
reached through the Ni]
according to the Qayinite
the red stage becomes the Hi
and the black stage become*
Light of Deus Absconditus.

The Seal of Spiritual Illumm
mysteries and is a point of lb
to achieve initiation and uhJj

272

aUje Btai of Spiritual 3IUumination

The second talismanic seal is that of Spiritual Illumination and is a
representation of the Gnosis strived for through the Necrosophic
Alchemy of Qayin's sorcery. It is a symbol of the Great Work, which
through the Three Coronations and the Three Steps of the Cross leads
towards the Liminal Point of Spirit, through which the Light of the
Other Side shines forth and via which the world of the Demiurgic
Archons can be transcended, or intruded into.

This seal is connected to the Luciferian aspects of our Master's seated
essence and attracts His Crowning Light to illuminate the one
employing it. It is a linear representation of the desire for ascension
reached through the Nigredo, Albedo and Rubedo process, which
according to the Qayinite Gnosis is codified in a reversed manner, as
the red stage becomes the first, by the spilling of the blood of Abel,
and the black stage becomes the last, by the entering into the Black
Light of Deus Absconditus.

The Seal of Spiritual Illumination serves perfectly the seeker of the
mysteries and is a point of focus for the powers of the sorcerous will
to achieve initiation and insight.

273

3Uj* &tui of Jfftrc-Born iomtntnn

GU?e Sni m

The third seal is that of Fire-Born Dominion and is a symbol of
dominance and power through spiritual authority and represents the
exaltation of the Divine Spirit and its proper place above all the
inferior and finite aspects of existence. It is a seal connected to the
empowerments granted by the Awakened Spirit and to the most
dominating and commanding aspects of the seated essence of the
Master.

This seal is to be used whenever man, shades or spirits are to be
subjugated by the overwhelming powers of the Master, accessed both
from within and without, and is a granter of a nimbus of regal authority
and confidence. It is a linear representation of the Spirit being able
to rise above the four finite elements and rule them, crowned by the
enlinkments preserved to the Unbound Divinity that was in the
beginning and shall remain in the end, while still being connected to
the material realms below.

The seal of Fire-Born Dominion is to be employed as talisman in all
contexts where control and dominance over the world of clay and
those born of it is sought and if its essence becomes fully realised and
properly internalised, it becomes a talismanic seal before which both
the living and the dead tremble and the world governing elemental
forces yield.

The fourth seal is that of Goldi
connected to the enriching bloi
can be attained by the grace a
Qiyin. It is a seal connected to ti
sinmg-spirited, bringing wealdte
a bountiful harvest from the haj

This seal is mostly employed
the ensuring of success in
also aid in the finding of f
of financial abundance,
good fortune, mainly by dispel
conflicting to its own cause. i

seal of Golden Fortune is 4
canning can build the Points el

earning and draw new ■
r ement of success in one's

274

im Booiimon

^Dominion and is a symbol of
hal authority and represents the
Mfts proper place above all the
toe. It is a seal connected to the
Wkened Spirit and to the most
of the seated essence of the

®Jje #eal of (golden fortune

The fourth seal is that of Golden Fortune and is a talismanic form
connected to the enriching blessings and Venusian abundance that
can be attained by the grace and through the blessings of Sancte
Qayin. It is a seal connected to the boons befalling of the faithful and
strong-spirited, bringing wealth and granting the possibility to reap
a bountiful harvest from the hidden fields and gardens of Nod.

shades or spirits are to be
of the Master, accessed both
of a nimbus of regal authority
testation of the Spirit being able
B and rule them, crowned by the
bound Divinity that was in the
■d, while still being connected to

ftp be employed as talisman in all
over the world of clay and
ce becomes fully realised and
labsmanic seal before which both
d the world governing elemental

This seal is mostly employed in connection to wealth-conjuring and
for the ensuring of success in connection to business ventures, but it
can also aid in the finding of treasures and other kinds of hidden
sources of financial abundance. It grants gambling luck and general
good fortune, mainly by dispelling influences disharmonious and
conflicting to its own cause.

The seal of Golden Fortune is a strong foundation upon which the
cunning can build the Points of Sympathy attracting a verdant and
steady earning and draw new clients or customers, thus enabling
achievement of success in one's chosen line of work.

I

275

QUje &eal of Martial Scfcncc

sipfti

The fifth seal is that of Martial Defence and is a potent talismanic
shield against all forces of hostility directed against its bearer, breaking
the curses of the enemy and reflecting them back in an amplified
form. This seal is a breastplate of the warrior that when employed
correctly possesses the power to protect against any consciously or
unconsciously directed currents of malice and deflect the evil glances
of the envious and the cowardly.

This seal is as a codified petition for protection directed at the Master,
those Mighty Ones belonging to His Seven Generations and to the
daemons of His Nightside realm of Venus. The Swords crossed behind
the heptagonal shield represent both the martial powers of Qayin, the
First Slayer of Man, and His holy descendent Tubal-Qayin, the mighty
Blacksmith and first forger of the swords and shields of warfare and
besides granting mere protection it also confers success in all forms
of combat.

This seal of Martial Defence is besides being a powerful talisman also
a potent tool to employ within all forms of ritual revocation meant
to neutralise the attacks of the enemies and reverse their venomous
currents and turn them back upon themselves. Marked upon the surface
of a mirror it serves perfectly all such rites of reversal.

sixth seal is that of SI avisos
at ones foes and a btfl
At shades and spirits faithful!
all to lend their wrathfbt ]
the death-dealing p owug
di being important symbols coat
aspects, but also to twfri
abilities to cause bloodsha

seal embodies the intention
solely for the ritsta"
tion and serves within
currents of justified hakfl;
which is good, holy and d
form the very Sting of Dn
of intersection it opens a
about the destruction 4

seal of Slaying is a sign fay i
directed in accordant*
vengeance, as it
of the reddened
the sake of the deathlv ham

276

Srfrnte

QUf c &eal of &lagtng

and is a potent talismanic
against its bearer, breaking
them back in an amplified
fce warrior that when employed
against any consciously or
and deflect the evil glances

protection directed at the Master,
is Seven Generations and to the
The Swords crossed behind
martial powers of Qayin, the
ident Tubal-Qayin, the mighty
IMonls and shields of warfare and
t also confers success in all forms

ks being a powerful talisman also
of ritual revocation meant
and reverse their venomous
Ives. Marked upon the surface
rites of reversal.

The sixth seal is that of Slaying and is a symbol of pernicious attack
directed at one's foes and a beckoning call to Qayin Occisor and to
the shades and spirits faithful to the Qayinite Bloodline, entreating
them all to lend their wrathful powers to all such assaults. This seal
crosses the death-dealing powers of the sickle, sword and arrow/ spear,
all being important symbols connected to different aspects of Qayin's
baneful aspects, but also to two other Mighty Ones of His lineage and
their abilities to cause bloodshed and ruin.

This seal embodies the intention to cause harm and take lives and is
reserved solely for the rituals of malediction and sorcerous
assassination and serves within such settings as an amplifier of the
deadly currents of justified hate, directed towards those who oppose
that which is good, holy and of the Spirit. Within and through its
simple form the very Sting of Death is represented and at its central
point of intersection it opens up the liminal Crossroads of Death,
bringing about the destruction of those against whom its powers are
turned.

The seal of Slaying is a sign by which the envenomed sorcerous will
becomes directed in accordance with the cause of damnation and
justified vengeance, as it represents and manifests nought but the
wielding of the reddened scythe or poison dripping sickle of Qayin,
for the sake of the deathly harvests of lives and souls.

277

Stye &eal of tlje Necromancer

Mwoas merits.

ftfhwrinR are the Seven

The seventh seal is that of the Necromancer and represents the powers
of Will and Spirit unified and directed towards the awakening of, and
interaction with, the dead. It is a seal of the seeker of the mysteries
of Gulgaltha and a sign of a living soul that walks with the dead. This
seal petitions the First Sower of the Skull for His protection, blessings
and empowerments and signals to the dead that the wearer of the seal
summons them in the name and through the power of their Lord of
the Black Cross.

This seal possesses both empowering and protective attributes and
while conferring the authority of the Mighty Dead it also blocks the
paths of the malignant souls and shields against them, by the power
of their Sovereign, unless such Dark Dead are purposely called upon,
in which case it will aid in their tasking and controlling. By this seal
all the dead are notified that the wearer is one who knows about laws
and tabus of the Fields of Skulls and that both he/she and they thus
are bound by the governing treaties between the quick and the dead
and that they therefore must obey and act according to the ruling
protocols and lend their aid whenever approached correctly by such
a person.

The Seal of the Necromancer is also a sign connected to Dominor
Tumulus and is best consecrated via His aspect-specific fetishes and
ensouled tools of sorcery.

278

ft- sign connected to Dominor
hi aspect-specific fetishes and

■*■■

As already mentioned there are connections between the talismanic
seals presented and the Seven Key Sigils of Qayin. Besides being
activated through the herbal formulae of those Key Sigils the talismanic
seals can be further empowered by being combined with them in the
following manner, which creates the keyed aspects of the seals and
grants great addition of power to them, by strengthening their focus
and their vincula to the aspect of the Master from whom they obtain
their sorcerous merits.

The Following are the Seven Talismanic Seals, in their keyed forms:

and represents the powers
towards the awakening of, and
if the seeker of the mysteries
Ifcat walks with the dead. This
■ for His protection, blessings
head that the wearer of the seal
gb the power of their Lord of

•ad protective attributes and
lighty Dead it also blocks the
It against them, by the power
Ml are purposely called upon,
|and controlling. By this seal
i"% one who knows about laws
hot both he/she and they thus
l a u n the quick and the dead
1 act according to the ruling
approached correctly by such

The Keyed Seal of the Unlocking of Paths

279

The Keyed Seal of Spiritual Illumination

The Keyed Seal of the Fire-Born Dominion

The Keyed Seal of Golden Fortune

280

fem/ Illumination

The Keyed Seal of Martial Defence

m Dominion

The Keyed Seal of Slaying

Golden Fortune

The Keyed Seal of the Necromancer

281

CHAPTER 21

(fagttt an& ($almana'fi

The following are a few special incense formulae for offertory and
sorcerous use, all possessing the powers to fortify and aid in the
manifestations of the different aspects and essences of our Master
Qayin and our Lady Qalmana. These formulae are different from
simpler ones, often consisting of one or just a few appropriate herbs
burnt as general offerings, and hold within them the keys to certain
less visible points of manifestation and power and as such it is not
always the smell of their smoke which is of primary importance but
it is instead the spiritual vibrations they cause and the aspects they
attract which is their important attribute.

Through the correct study of the specific plant elements that the
formulae consist of and their specific combinations it becomes possible
to conclude which of the aspects of the Master and the Lady there are
that most potently can be manifested by the powers released and
strengthened through the presented formulae and for which contexts
and kinds of ritual workings they are best suited.

A sufficient herbal knowledge and sympathetic rapport with the Black
In Green will further aid in the correct combination of the different
parts of each plant suggested in connection to some of the formulae,
so that the final result becomes as much in harmony with the spiritual
intent as possible.

As usual all plant elements employed must be ritually harvested or
otherwise properly consecrated and enspirited and should all be
employed in dried form.

282

3FtrHt SncetiBE JFortmtla of ($agut:

1 part Juniper leaves

2 parts Blackthorn leaves

2 parts Palo Santo wood powder

3 parts Cypress leaves

3 parts Myrrh

3 parts Patchouli

3 parts Sandalwood powder

*

formulae for offertory and
to fortify and aid in the
its and essences of our Master
|e formulae are different from
! cr just a few appropriate herbs
within them the keys to certain
pd power and as such it is not
dt is of primary importance but
jflbey cause and the aspects they
bote

Specific plant elements that the
gjpnbinations it becomes possible
be Master and the Lady there are
led by the powers released and
farmulae and for which contexts
ebest suited.

etic rapport with the Black
combination of the different
ion to some of the formulae,
|di in harmony with the spiritual

5

ed must be ritually harvested or
d enspirited and should all be

Second 3nrettBe Jfarmnla of (Jjtagtn:

l part Gabon Ebony wood powder

l part Mandrake root

2 parts Acasia wood powder

2 parts Cypress wood powder

3 parts Black Ironwood powder

3 parts Myrrh

3 parts Wormwood

*

®i|tro JlnceoBe Jfarmnla of ($anjti:

l part Yew needles or wood powder

l part Blackthorn leaves or wood powder

l part Cypress leaves or wood powder

l part Pine needles or wood powder

l part Holly leaves or wood powder

l part Fig leaves or wood powder

*

Jfanrtlf 3nceti8e Jfarmttla of Qpanjti:

2 parts Myrrh

2 parts Rue herb

3 parts Palo Santo wood powder

3 parts Red Carnation flower petals

283

3Firfit 3nc£nsc JFormnla of (^almana:

1 part Vanilla Bean powder

1 part Cardamom seed powder

2 parts Clove powder

2 parts Coriander seed powder

3 parts Red Rose flower petals
3 parts Angel's Trumpet flower

3 parts Lilac flowers

*

-*r

■■■*!

aJtnrtuTEof
-A

$econb Unerase 3Formnla of (^almana:

l part Aconite flowers

l part Black Hellebore root powder

l part Thorn Apple seeds or flowers

l part Valerian root powder

2 parts Belladonna flowers, berries or leaves

2 parts Lily of the Valley flowers and leaves

2 parts Red Rose petals and powdered thorns

*

Qtyiro DncEtiHE JFormnla of (^almana:

l part Apple flowers, fruit rinds or wood powder

l part Hawthorn flowers, dried fruit or wood powder

l part Cherry flowers, resin or wood powder

l part Alder leaves or wood powder

l part Birch leaves, bark or wood powder

l part Elder flowers
l part Elm flowers, leaves or wood powder

*

JFonrtJj DncEtiBE JFormnla of (^almana:

2 parts Red Apple rinds

2 parts Liquorice root powder

3 parts Rose buds

3 parts Cinnamon powder

Tmcture of Vivification,

n given to the seated f)

quicken the essence iftti

manifestations otfM

manifested through Ifiil

of this tincture can be
ambers and if emplojjp
g or temperance, HI

>:-■:?£< j

of the tincture contfl
itions and arouse the 9)0
tip- the way of sympathy or the
The following element*
of Vivification:

an empty glass
7O0cl vodka
3 teaspoons of
3 teaspoons of
3 teaspoons of
3 teaspoons of
3 teaspoons of
3 teaspoons of
3 teaspoons of
conjugation of

bottle of

Ginger pi
Galangri

whole

RedQii*
Tobacn»l

Grains of

gunpowd

sulphur, 1

284

CHAPTER 22

ottje <5f nctttre of Mtt\i Htufff cation

- A IftnMing IGiuatum

pb *f ($almana

The Tincture of Verification, Rekindling and Awakening is to be used
as libation given to the seated power of the Qayin's Holy Fetishes in
order to quicken the essence within them, whenever you need to hasten
the outward manifestations of the currents of His Spirit, as connected
to and manifested through His blessed soul upon the earth.

The use of this tincture can be compared to the pouring of petrol upon
burning ambers and if employed too often, or without sufficient
understanding or temperance, it will sooner or later burn the hands
of its misuser.

or wood powder
bd fruit or wood powder
or wood powder

The power of the tincture constitutes of the ability to accelerate fiery
manifestations and arouse the Spirit Flame already seated, or enlinked
to by the way of sympathy or the presence of His shade, within a Holy
Fetish. The following elements are needed for the making of this
Tincture of Vivification:

or wood powder

an empty glass
700CI vodka
3 teaspoons of
3 teaspoons of
3 teaspoons of
3 teaspoons of
3 teaspoons of
3 teaspoons of
3 teaspoons of
conjugation of

bottle of suitable shape and size

Ginger powder

Galangal powder

whole Black Pepper corns

Red (hot) Chilli powder

Tobacco leaves powder

Grains of Paradise (Guinea Pepper) seeds

gunpowder (a correct mixture and

sulphur, saltpetre and charcoal powder)

285

1. Open the ritual in the traditional manner and ask for the blessings
of the Master and burn incense for His glory.

2. Mix all the elements in a bowl and place the bowl in the centre
of the Green Point of the Skull.

3. Activate the Green Point in the Traditional manner and make sure
that the liquor sprayed over and smoke given to it also bless the
contents of the bowl.

By the smoke given pray to the Master that He quickens the powers
and spirits connected to the plant elements mixed within the bowl and
that He by the virtues of the gunpowder given to them endows
them with the collective ability to, in a fiery manner, hasten the
manifestations and affecting abilities of His own seated share of Soul
and Spirit power within the sorcerous workings in which He is
petitioned.

Ask Him to grant the mixture the power to make His Flame on Earth
blaze forth stirred by the tincture that you intend to make, so that
it can during all crucial settings, when His blessings or curses are
needed the most, aid in the hastening of His manifestations. Also,
promise Him that whenever the tincture in question becomes used for
the stirring of His powers you will repay Him with suitable offerings
to replenish the powers spent for your own cause.

Place a flat lid upon the bowl and proceed with the positioning of the
candles upon the points of the Green Skull and then light them in
traditional manner and fully evoke the influences of the Master with
His Formula of Calling, so that His power brings back all the spirits
of the plants placed within the bowl and unites them to the cause
conveyed to Him.

4. When the candles are fully consumed by their flames remove the
bowl and pour its contents into the empty bottle and then fill the
bottle with the 700CI of vodka.

Shake the bottle before the altar while chanting the salutations to the

Master and then once again pray
it, and ask the unified spirits to
of the Master and as the enfl

5. Open the bottle and place it om 1
and with gunpowder trace a thin Hi
bottle, making sure that its lines 1

'•H

light a cigar in the traditional mt
of Amiahzatan, directed through Hi
of the Tincture of Fiery Vivi
its making.

• I**N

T' Wi

When more than half of the cigar 1
traced with gunpowder, by touchss,
towards the altar and the Master**^
of the cigar.

As the triangle blazes and burns 3
fiery manifestation into the contest
virtues of your imagination and ft

6. When the black ash left by tif
down place three pinches of it, t
charred triangle, into the bottle aa
the red, right side, altar candle fa
empowerments.

(lose the bottle and shake it
Master, saluting His Holy Name a

Place then the bottle of tincture upi
to the central fetish.

(lose the working in the traditiaB

7. Shake the bottle each follow
after that period filter its contes

286

2

er and ask for the blessings

i • ma

His glory.

La

Had place the bowl in the centre

ional manner and make sure
Ice given to it also bless the

that He quickens the powers
toents mixed within the bowl and
ppowder given to them endows
|k in a fiery manner, hasten the
P of His own seated share of Soul
Icrous workings in which He is

Master and then once again pray over the bottle, while still shaking
it, and ask the unified spirits to act as awakeners of the seated power
of the Master and as the enflamers of His sparks of manifestation.

5. Open the bottle and place it on a fireproof surface before the altar
and with gunpowder trace a thin Triangle of Manifestation around the
bottle, making sure that its lines are fully connected to each other.

Light a cigar in the traditional manner and by the sorcerous might
of Amiahzatan, directed through its smoke, further conjure the power
of the Tincture of Fiery Vivification in accordance with the cause of
its making.

When more than half of the cigar has been smoked ignite the triangle
traced with gunpowder, by touching its apex, which must be pointing
towards the altar and the Master's central fetish, with the glowing tip
of the cigar.

to make His Flame on Earth
that you intend to make, so that
when His blessings or curses are
sung of His manifestations. Also,
Btare in question becomes used for
«pav Him with suitable offerings
lour own cause.

proceed with the positioning of the
reen Skull and then light them in
B the influences of the Master with
* power brings back all the spirits
nri and unites them to the cause

lamed by their flames remove the
the empty bottle and then fill the

hAe chanting the salutations to the

As the triangle blazes and burns you must direct the powers of its
fiery manifestation into the contents of the bottle at its centre, by the
virtues of your imagination and focused will.

6. When the black ash left by the burning gunpowder has cooled
down place three pinches of it, taken from each point of the now
charred triangle, into the bottle and then let seven drops of wax from
the red, right side, altar candle fall into it in order to fully seal the
empowerments.

Close the bottle and shake it once again while giving praise to the
Master, saluting His Holy Name and titles.

Place then the bottle of tincture upon the altar, if possible in a position
close to the central fetish.

Close the working in the traditional manner.

7. Shake the bottle each following night, for at least 31 nights, and
after that period filter its contents and then pour it back into its

287

bottle. Wrap the bottle in a scarlet piece of cloth and tie the cloth
around it with red yarn.

The Tincture of Fiery Vivification is ready for use and whenever you
are in dire need of the Master's aid and have to accelerate His
manifestations you can use the tincture in order to stir His seated
essence by spraying it three times over His holy fetishes or in some
other suitable way pour it over them, but still, to spray it directly out
from your own mouth is recommended, as it will not inflame only
Him but also yourself, in more ways than one.

CIM

«wi

The arousing power of this Tincture of Fiery Vivification is more than
ten times as potent as a normal libation of alcohol and the spiritual
flames ensuing by its use will surely bless the wise and burn the
foolish.

• : 1 2 1

the most employed fl|
of the powers of wiB WH
mmt is the use of effigies

are made in many difli

nts and are always

whenever direct contact «M

ble. ~m

«f

-*V«!I

■

magical effigies can be the i
g, healing, love-witcfclj
domination, empowcsa
a direct link and physical ng
as desirable and 1h||

- -m-i

historical origins of these *j
as they have, in one M
1 traditions of ilnwt

- 4 ^

root of this kind of

aits can be found, asti
in these contests mm
and antipathy, astral «i
such as those d eiiwul
which through the
between the

• « I

"#■

288

of cloth and tie the cloth

mdy for use and whenever you
id and have to accelerate His
in order to stir His seated
His holy fetishes or in some
bat still, to spray it directly out
led, as it will not inflame only
; than one.

CHAPTER 23

?£nlinkmimt of

if Fiery Vivification is more than
lion of alcohol and the spiritual
\f bless the wise and burn the

Amongst the most employed methods of magical focalisation and
direction of the powers of will and/or the spirits within the Sorcerous
Arts is the use of effigies representing the target of the work. Such
effigies are made in many different ways and from different materials
and elements and are always meant to embody the target of the magical
work whenever direct contact with the person in question is not possible
or desirable.

ir.

Such magical effigies can be the central point of focus within the rites
of blessing, healing, love-witching, binding, manipulation and mind
control, domination, empowerment, cursing and for whatever else
that a direct link and physical representation of the target of the work
is deemed as desirable and helpful for the successful casting of the
spell.

»■

The historical origins of these kinds of effigies can be traced back to
antiquity as they have, in one way or another, been employed within
the magical traditions of almost all known cultures.

At the root of this kind of sorcery foundations similar to those of the
fetishistic arts can be found, as the keys to the creation of functioning
effigies within these contexts are also based on the doctrines of occult
sympathy and antipathy, astral enlinkment and the usage of the correct
elements, such as those derived from the mineral, plant and animal
kingdom, which through the correct rites are meant to strengthen the
connections between the created image and that which it is meant to
embody.

289

Within some modern systems these kinds of effigies are believed to
only serve as tools of mental concentration or as a mere symbolic
representation of the target, without any actual magical powers of
their own, but such ideas are not traditional or correct.

An effigy used within an effective rite of sorcery should be made to
be much more than just a mere symbol and must become an actual
part of the target, through the rites of sympathetic magic and the
correct use of elements, which according to the law of contagion hold
within their parts actual and direct connections to the whole being
of the target.

In order for such enlinkment to become established in a focused and
potent manner, transcending the mere connection that otherwise could
be attained through a solely mental focus upon the target, the laws
of sympathy and contagion must be adhered to and the power of the
effigy and the physical links to the target that it is loaded with must
become focused and strengthened through the correct rites and by the
use of appropriate elements.

There are three main key points to this process; the first point is the
creation of a suitable image/effigy, the second point is to load the
effigy with the personal links to the target and the third point is to
ritually make the links which the created effigy carries and constitutes
to one single strengthened, focused and fully enlivened Point of
Connection.

When it comes to the first point of the creation of a suitable body for
the effigy it often comes down to the choosing of the most practically
suited shape and form, fitting the specific sorcerous work in which
it is meant to be employed. The material employed to create the body
of the effigy must in other words suit the methods of ritual
manipulation one has plotted to expose it to. Amongst the most often
employed material bases for these effigies are cloth, wax, clay and
wood, but also bone, roots, twigs, straws, fruits and even pieces of
meat can within certain specific workings become carved, tied and
hollowed out, or otherwise shaped, in order to assume the form of a
suitable body. In some cases it is also appropriate to use a combination

of some of the mentioned

and as in most situations

all according to the specific anH

As for the second point
it is all about their degree of
of proximity and physical
most potent links are the ones I
the target and therefore carry nM
Amongst such 'Bodily Mumia"^
serving as a medium for the
Force) are blood, spittle,
clippings, skin scrapings and
as such intimate elements coaal
connections to, the whole
Because of the obvious diffi
kinds of links it can often be pi
in direct contact with such bl
unwashed clothing, some fan
discarded cigarette butts and to a
which does hold some etheric i
contact with the target's body, bi
as the written word is the direct
sphere of thought. All links to till
are most often placed inside the
the solar plexus and head area I
is put, but for example when a
of the candle can be hollowed

Besides the abovementioned
can also be used for the stufGa
made out of cloth or created m
require further filling, both in a
also for the sake of strengthen!
the influences with which one i
can an effigy created for the sake i
empowered by a powder madeal
of healing, or if the effigy is to at

290

jjpads of effigies are believed to
nation or as a mere symbolic
^ any actual magical powers of
dibonal or correct.

i .■

sorcery should be made to

and must become an actual

sympathetic magic and the

fpg to the law of contagion hold

ections to the whole being

established in a focused and
connection that otherwise could
upon the target, the laws
to and the power of the
that it is loaded with must
tPBgh the correct rites and by the

process; the first point is the

second point is to load the

target and the third point is to

|tod effigy carries and constitutes

d and fully enlivened Point of

r>

be creation of a suitable body for
Wfcoosing of the most practically
c sorcerous work in which
employed to create the body
|b suit the methods of ritual
■e it to. Amongst the most often
ies are cloth, wax, clay and
, fruits and even pieces of
become carved, tied and
la order to assume the form of a
► appropriate to use a combination

of some of the mentioned materials for the creation of a fitting effigy
and as in most situations necessity will dictate the exact approach,
all according to the specific situation and context.

As for the second point concerning the personal links to the target
it is all about their degree of attachment caused by their former level
of proximity and physical and etheric contact with the target. The
most potent links are the ones that originate from the actual body of
the target and therefore carry within them parts of his/her vital essence.
Amongst such 'Bodily Mumia' (i.e. elements derived from the body
serving as a medium for the transmission and manifestation of Life
Force) are blood, spittle, sweat, sexual fluids, strands of hair, nail
clippings, skin scrapings and teeth the most coveted within these rites,
as such intimate elements contain strong imprints of, and enduring
connections to, the whole being of the person they have belonged to.
Because of the obvious difficulties with the obtaining of some of these
kinds of links it can often be practical to use objects that have been
in direct contact with such bodily mumia of the target, such as
unwashed clothing, some favourite piece of personal jewellery,
discarded cigarette butts and to a lesser extent the person's handwriting,
which does hold some etheric and astral enlinkment because of the
contact with the target's body, but also mental connection to the target,
as the written word is the direct manifestation of the person's mental
sphere of thought. All links to the target, such as the ones mentioned,
are most often placed inside the hollow effigy and it is specifically into
the solar plexus and head area of the effigy that such load most often
is put, but for example when a figure candle is loaded also the base
of the candle can be hollowed out and loaded with the linking elements.

Besides the abovementioned personal links to the target other elements
can also be used for the stuffing of the effigy, especially if it is one
made out of cloth or created in any other hollowed form that would
require further filling, both in order to assume the correct shape but
also for the sake of strengthening the connections to the target and
the influences with which one wants to afflict him/her. For example
can an effigy created for the sake of healing become stuffed, or otherwise
empowered by a powder made of plant elements possessing the powers
of healing, or if the effigy is to be used for the destruction of an enemy

291

it can besides the personal links to the target become filled with
cursing powders and grave soil bought from a suitable Dark Dead. The
important thing is to remember that whatever you stuff the effigy with
will penetrate into the very core of the target's being and cause physical,
astral, mental and spiritual influences, all depending on the ritual
consecration and the later treatment of the effigy.

When it comes to the consecration and magical conjunction of the
different elements and links in order to create a true embodiment of
the target there are a few different ways that this can be accomplished,
but we will now present a relatively simple but very effective Baptismal
Rite for the final consecration of the effigy, which will strengthen all
ties it possesses to the target, by the focusing and unification of all
the powers of the elements employed in its creation.

The following elements are used in order to create the Baptismal
Water used for the consecration of an effigy:

*

*

*
*
*

a Triangle of Manifestation, traced with a red paint

empowered by the tinctures of Myrrh, Wormwood,

Mugwort, Chamomile and Tobacco upon

on a piece of black cloth

a Rowan wand

a terracotta bowl

3 red candles (each placed within a candleholder)

50ml water

50ml fresh milk

10ml tincture of Myrrh

10ml tincture of Mugwort

10ml tincture of Wormwood

10ml tincture of Chamomile

2 cigars

a bottle of liquor

a suitable animal offering

a sharp knife

effigy before them
and aid you in the findN
rment of all the phydfc
target that it possesss. 'M

Place the cloth marked

the altar and position the tfl

ft

Fill the bowl with the watn£4
the Rowan wand and witkji
and then use it to
apex pointing towards
point, the lower right point *
spiritual fire of the Rovaaft
all intersecting realms. D
contents of the bowl in a «J
in order to bind all
us fire of the mighty
wand to its proper place.

Open the bottle of liquor, fcal
three times, so that by the fi
erment becomes
within it.

5» Light the cigar in the tradition
the breath of Amiahzatan fti
Master and then an equal a
contents, in the centre of
the altar ashtray.

■a

Place the three red candles, i
with the tincture ct*|
on them on the tree
the name of Sancte Qayin.

1. Open the ritual in the traditional manner, call upon the Master and
the Lady and burn incense for them both. Place the constructed and

7. Pick up the cigar once
mnaining part and direct the

292

target become filled with
tfrom a suitable Dark Dead. The
tkatever you stuff the effigy with
target's being and cause physical,
n, all depending on the ritual
M the effigy.

had magical conjunction of the
it* create a true embodiment of
IB that this can be accomplished,

but very effective Baptismal
, which will strengthen all
ifccusing and unification of all

its creation.

Hvder to create the Baptismal
HI effigy:

with a red paint
f Myrrh, Wormwood,
upon

Hail a candleholder)

loaded effigy before them and pray to them to grant power to your
rite and aid you in the final consecration of the effigy and in the
empowerment of all the physical, astral and mental enlinkments to
the target that it possesses.

2. Place the cloth marked with the triangle of manifestation in front
of the altar and position the terracotta bowl in the middle of it.

3. Fill the bowl with the water, milk and with the four tinctures. Pick
up the Rowan wand and with its tip knock once on each point of the
triangle and then use it to trace the outline of the triangle, starting
at its apex pointing towards the altar and moving down to the lower
left point, the lower right point and back to the apex, while you envision
the spiritual fire of the Rowan establish, fortify and seal the triangle
within all intersecting realms. Do this thrice and then seven times stir
the contents of the bowl in a widdershins motion with the tip of the
wand in order to bind all elements therein and quicken them with the
sorcerous fire of the mighty Black In Green of the Rowan tree. Return
the wand to its proper place.

4. Open the bottle of liquor, hold it over the terracotta bowl and tilt
it three times, so that by the libation offering thrice poured further
empowerment becomes granted to the intermingling plant essences
kept within it.

5. Light the cigar in the traditional manner and direct seven exhalations
of the breath of Amiahzatan first towards the central altar fetish of
the Master and then an equal amount of time towards the bowl and
its contents, in the centre of the triangle. Place the remaining cigar
in the altar ashtray.

6. Place the three red candles, which in beforehand must have been
cleansed with the tincture of Rue, inside their candleholders and
position them on the tree points of the triangle and light them each
in the name of Sancte Qayin.

r, call upon the Master and
both. Place the constructed and

7. Pick up the cigar once again and smoke more than half of its
remaining part and direct the smoke towards the bowl while you

293

through the powers of Amiahzatan entreat the spirits of Myrrh,
Mugwort, Wormwood and Chamomile to awaken fully in the name of
their Thorn-Crowned Sovereign and lend to you their aid in the final
consecration of the effigy. Place the remaining part of the cigar in the
altar ashtray.

8. Retrieve the effigy from the altar and place it inside the triangle,
on its back and with its head towards the terracotta bowl.

Bring forth the chosen animal offering, pass it over the whole front
side of your own body while intensively focusing on the intentions you
have towards the target so that the animal absorbs some of the energetic
emanations of your will and emotions and then cut its throat above
the triangle so that its blood falls upon the effigy and into the terracotta
bowl and say:

J sacrifice this animal's blood and life in order to strengthen all the
links to NN's body, mind and soul!

In the name of Qayin and Qalmana, may the sacrifice of this animal
empower all connections created between the effigy and NNand may
they truly become as one!

Let every single drop of blood of the animal that you can drain from
it fall upon the effigy and inside the bowl within the triangle and then
put aside the carcass of the animal.

9. If the effigy is made out of wax, wood, bone or some other water-
resistant material place it now inside the bowl and wash it slowly and
thoroughly with the baptismal water, but if it is made out of fabric
or some other material that can become ruined by a complete soaking
just hold it in your right hand, dip your left hand into the baptismal
water within the bowl and then spatter it upon the effigy repeatedly,
while saying:

While performing this bap
the powers installed and aw
and the fires of imagination
on all levels, with the rese

Place then the effigy back in
in front of the bowl.

10. Light the second cigar in tn
towards the effigy, while focMl
embodies and feel the connection
and sealed within the effigy m
animated with the essence of I
forces from and has become ml

When more than half of the cj
central altar fetish and direct m
in exaltation and then place the

11. If time and circumstance 1
within the triangle until the tkn
as that will in a very potent mt
powers of the effigy, but if nee
be used in whichever way it is m
hold enough focus for all

12. During the following nigfc*
part of the baptismal water to 1
the roots of a suitable tree aa
grave. Place a white candle on
three coins so that they mark!
the candle. Light the candle, g
in the name of the Master Qayji
manner, without looking

J baptise you NN and strengthen all the chains of sympathetic
enlinkment tying your body, mind and soul!

#•

294

ftgftreat the spirits of Myrrh,
fcl awaken fully in the name of
•d to you their aid in the final
inning part of the cigar in the

While performing this baptism you must feel the effigy vibrate with

the powers installed and awakened within it and with your mind's eye

and the fires of imagination shape it so that it becomes fully imprinted,
on all levels, with the resemblance of the target.

id place it inside the triangle,
Ibe terracotta bowl.

it over the whole front
focusing on the intentions you
| absorbs some of the energetic
Had then cut its throat above
fee rfBgy and into the terracotta

Place then the effigy back in its place within the triangle, inside or
in front of the bowl.

10. Light the second cigar in traditional manner and blow the smoke
towards the effigy, while focusing your mind on the person it now
embodies and feel the connections become even more fortified, focused
and sealed within the effigy and see it becoming more and more
animated with the essence of the target that it now channels vital
forces from and has become a living part of.

order to strengthen all the

When more than half of the cigar has been smoked go before the
central altar fetish and direct seven exhalations of smoke towards it
in exaltation and then place the remaining part in the altar ashtray.

11. If time and circumstance allows let the baptised effigy remain
within the triangle until the three candles have been fully consumed,
as that will in a very potent manner seal the enlinked and installed
powers of the effigy, but if need be the effigy can also at this point
be used in whichever way it is intended to be employed, as it now will
hold enough focus for all general workings.

12. During the following night bring the animal and the remaining
part of the baptismal water to a forest and there bury the animal by
the roots of a suitable tree and pour the baptismal water over its
grave. Place a white candle over the grave of the animal and place
three coins so that they mark the three points of a triangle around
the candle. Light the candle, give praise to the spirits of the place,
in the name of the Master Qayin, and leave the area in the traditional
manner, without looking back.

jtj Jj ££ £& A lIj k£i

rj^ ^P Qj rjp fj? ^jj ^P

295

If further elevation of the potency of this rite is sought you can add
to the list of the tinctures poured into the baptismal water also those
of the True Mandrake and Tobacco, in the same amount as the earlier
mentioned tinctures.

Also, whenever possible let the sex and the species of the animal
chosen for the sacrifice within these rites of baptism be, on some
relevant level, of a sympathetic nature in relation to the target and
to the work itself.

You could for example choose a dove for love-witching, a rat for the
cursing of traitors, a snake for the conferring of cunning and blessings,
a black hen or rooster for removal of unwanted influences and
protection, a pig for the strongest workings commissioned to the dead,
a bat for the bringing of nocturnal torment and sickness, a black cat
for the bringing of death, a toad or a frog for the controlling of minds
and a rabbit for general ensoulment and fortification of an effigy.

But, whenever such considerations are not possible or practical, any
animal of the same sex of the target can be used, and even if that
choice is not available any animal will do, as its life force will still
add the fortification and quickening sought from it.

If the animal offering for some reason is not possible to give at all
within this rite the powers of enlinkment will diminish considerably,
but the ritual will still be able to aid in the focusing and strengthening
of the sympathetic links between the target and the effigy so baptised.

Another relevant consideration is the date chosen for the creation and
baptism of the effigy, for if such date would overlap with the actual
birthday of the target its powers of sympathy would become doubly
strong.

The phases of the moon should otherwise also be observed within
these workings, as the astral tides and ties one seeks to manipulate
and establish do wax and wane in accordance with her visible shape.

CN

Tlie purpose of this ritual is *
to death, in the name of the 1
of the Black In Green of the
conducted you must first
according to the Laws and
wage of a corrupt accuser iav :]
equalling the sentence that he 1
other. This curse is espedd
undermined the sanctity of til
through their falsity and lies i
who have foolishly broken oati
entered into in the Holy N
ratings be just in these ma
Adamic ego, and may the pi
against that which is truly

This ritual is to be executed 4
is in her dying phase, and the
hy the Elder tree should idi
of Saturn.

The following elements are

* a puppet made out erf]

* personal links to the o

* a sufficient amount of*

* a one meter long Mad

296

rite is sought you can add
baptismal water also those
Ac same amount as the earlier

■nd the species of the animal
of baptism be, on some
relation to the target and

CHAPTER 24

QHje lEluer's (Eurjse
bg Banging

love-witching, a rat for the
faring of cunning and blessings,
I of unwanted influences and
commissioned to the dead,

nt and sickness, a black cat
Erik for the controlling of minds
land fortification of an effigy.

m not possible or practical, any
lean be used, and even if that
fll do, as its life force will still
■ought from it.

not possible to give at all
will diminish considerably,
l the focusing and strengthening
and the effigy so baptised.

aatte chosen for the creation and
» would overlap with the actual
■jnpathy would become doubly

also be observed within
ad ties one seeks to manipulate
cordance with her visible shape.

The purpose of this ritual is to sentence a traitor or an oath breaker
to death, in the name of the Holy Liluwa and by the severe powers
of the Black In Green of the Elder tree. Before this ritual can be
conducted you must first make sure that your ruling is a justified one,
according to the Laws and Holy Tabus of the Cult of Qayin, for the
wage of a corrupt accuser in the Court of Qalmana is a harsh one,
equalling the sentence that he or she sought to place on an undeserving
other. This curse is especially effective against those that have
undermined the sanctity of the Bloodline of Qayin upon this earth
through their falsity and lies and will be even more severe on those
who have foolishly broken oaths, covenants and pacts that they have
entered into in the Holy Names of the Rose-Crowned Queen. Let your
rulings be just in these matters, without the blinding influences of the
Adamic ego, and may the punishments fit all offences committed
against that which is truly sacred.

This ritual is to be executed during a Friday night, when the moon
is in her dying phase, and the portion of the work that must be done
by the Elder tree should ideally commence during the planetary hour
of Saturn.

The following elements are needed for this Work:

*
*

a puppet made out of black fabric

personal links to the offender

a sufficient amount of minced pork to stuff the puppet with

a one meter long black leather cord

297

*
*

a piece of cleansed parchment

a quill pen made of the feather of a raven, crow or an owl

7 black candles, each having Qalmana's Key Sigil of

Punishment inscribed upon them with a Rose thorn

a box of matches

a suitable amount of incense consisting of powdered

Elder wood, leaves and flowers, with the addition of

powdered red Rose petals, Birch bark powder,

Bloodroot powder and a pinch of sulphur

a brazier containing self-igniting charcoal

a piece of black ritual chalk, in beforehand consecrated

in the name of Qalmana

13 copper coins contained in a black drawstring pouch

a bottle of Elder Flower Wine

a silver ring

a loaf of unsalted bread

a large cigar

a suitable black animal, such as a hen, a rabbit

or in some cases even a large rat

a sharp knife

a small shovel for the burial of the animal offering

1. Knock thrice upon the altar, chant seven times Qalmana's Formula
of Calling and then light Her altar candle. Burn some Rose incense
for Her and then present your case to Her and ask for Her judgment
concerning the traitor or oath breaker upon whom you seek to call
done Her punishments. Tell the Holy Mother what you seek to
accomplish and explain to Her why you have judged that the offender
deserves death.

Request from the Rose-Crowned Queen a sign of Her disapproval in
case the sentencing is unjust in Her eyes and if no such signs are
received understand Her answer to be an approving one. If you are
sufficient in the use of any suitable form of divination you may at this
point also use the system in question for the attainment of Her answer,
but most often it is best to let natural omens and signs, such as the
flickering of candles, the forms assumed by the smoke and intuition
become the voice through which Her will is made known to you.

lusion will in this
sure to be honest and

-(H

*i

disapproving signs or attM

proceed with the work, tm

you must revalue your Jttl

on of this work, on thatfrfj

ing the matter and 1

presenting the same

the harsh judgment stiE €■!

& If the Mistress of the SkUel
the name of the accused Ml
torn the paper 90 degree**
s Key Sigil of Puni
pattern becomes
of Her central flame

1 ■'*■■■'

?'■»

a black candle with
Sigil of Punishment
spine or a Rose thflti

horizontally the name *
with mineral oil ccmtd
while focusing on jwH

punishments of

the candle with its wick KM
Idbwnwards and away from JU
thus directing the
•. let vour focused WiD
envenoming the arrow tHJ
SI the heart of the targdt
in Her marksnianshipL

candle in a suitable 4a§
and place it npoft
Light the candle m\

* *■.*!

298

Self-delusion will in this context bring doom upon your own head, so
make sure to be honest and open-minded while seeking these kinds
of answers.

ing of powdered
with the addition of
Eh bark powder,
cf sulphur
pjg charcoal
i beforehand consecrated

i

v-

I Wack drawstring pouch

tf the animal offering

If no disapproving signs or other forms of answers are received you
may proceed with the work, but if the Holy Qalmana rejects your
ruling you must revalue your judgment and not go through with the
execution of this work, on that night, and wait for further clarification
concerning the matter and you must wait at least a full lunar cycle
before presenting the same case to Her again, if you at that time feel
that the harsh judgment still feels justified.

2. If the Mistress of the Sickle approves your sentencing you must
write the name of the accused seven times upon a piece of paper and
then turn the paper 90 degrees anti-clockwise and seven times write
Qalmana's Key Sigil of Punishment over the offender's name, so that
a cross pattern becomes created. Place the paper upon the altar, in
front of Her central flame.

Cleanse a black candle with the Tincture of Green Fire and inscribe
Her Key Sigil of Punishment vertically upon it with a rusty nail, a
Hawthorn spine or a Rose thorn. On the lowest part of the candle
inscribe horizontally the name of the traitor/ oath breaker and dress
the candle with mineral oil containing the essences of Hawthorn, Elder
and Rose, while focusing on your will to afflict the offender with the
harshest punishments of Qalmana.

Hold the candle with its wick towards yourself and anoint it with the
oil downwards and away from yourself, towards the target's inscribed
name, thus directing the castigating currents of Qalmana towards
him/her. Let your focused Will and vindicated wrath become the lethal
poison envenoming the arrow that you through the powers of Qalmana
direct at the heart of the target and put your trust completely and
faithfully in Her marksmanship.

Place the candle in a suitable candleholder reserved for the workings
of malediction and place it upon the paper marked with the name of
the offender. Light the candle in the name of Liluwa of the Reddened

299

Sickle and pray for Her guidance, protection and aid in the punishing
of the traitor.

3. Cut the outlines of the black cloth puppet, sew together the two
halves with black thread and leave an opening through which it can
be filled. Stuff the puppet with the minced pork and insert into the
ground meat all the personal links to the target and then finish it by
sewing up the opening used for stuffing.

Proceed with the rites of 'Enlinkment of Sympathetic Effigies',
according to the instructions provided earlier in this book and when
the puppet is fully connected to the sentenced offender wrap it in a
black shroud.

4. Adorn yourself with the black and green rosary of Qalmana and
any other empowering and protective talismans and amulets of
Qalmana that you possess and burn some additional incense to Her
glory. Give praise to the Holy Mother in traditional manner and then
extinguish the altar candles, but let the black candle placed upon the
name of the offender remain burning. This candle will burn while you
perform the rest of the ritual and will aid in the channelling of Her
wrathful emanations towards the target. This candle may also reveal
certain omens concerning the outcome of the work once you have
returned back home or it may show some signs through its molten
wax when it has burnt down completely, in either case it will act as
a manifestation of your sentencing of the offender upon the altar.

5. Collect all elements needed for the work and head for the, in
beforehand selected, spot where the specific Elder tree that you are
to work with is located.

Face the Elder tree, stomp your left foot three times on the ground,
bow before the tree and say:

Mighty daemon of the Elder Tree, it is in the Holy Names of Qalmana,
Our Queen in life and death that I, NN, come to you for justice and
vengeance.

Attend now and lend your ai&M
hidden corpse roads, which skm
breaker NN and lead him/her M

•$

«*

En the name of Liluwa of the I
that which will be given!

En the name of Qalmana ofGte\
the traitor that I will hang by 1
bring to him/her a well

in the name of Lebuda, the 7Ui
/ beseech you to awaken aaeh
death to my enemy!

Hail the Elder's Black In

**

6. Draw the spirit signature rftl
of the tree with the black ritaJ

Aivaken now to the cause ofQt
wrighty daemon of the Elder to
sentence to our enemy!

■■-. t

I conjure the green and summm

1

.1: ;

Knock with your left hand thnl
again bow low to the

7. Take out the effigy of the 4
it by the foot of the Elder
m a wide circle around the
Afferent matches, starting
tiben moving widdershins
candles.

8. Place then the brazier by tift
effigy, light the charcoals wittti

of the incense blend.

300

{Hon and aid in the punishing

>■

poppet, sew together the two
opening through which it can
peed pork and insert into the
|e target and then finish it by

V-

§*t of Sympathetic Effigies',
Heartier in this book and when
MAenced offender wrap it in a

Igfeen rosary of Qalmana and
pe talismans and amulets of
additional incense to Her
traditional manner and then
m Wack candle placed upon the
Jfris candle will burn while you
| aid in the channelling of Her
pt This candle may also reveal
of the work once you have
signs through its molten
p%, in either case it will act as
offender upon the altar.

PK work and head for the, in
specific Elder tree that you are

»:.

plot three times on the ground,

101 the Holy Names of Qalmana,
pW, come to you for justice and

Attend now and lend your aid to my rite of execution and open up the
hidden corpse roads, which shall bring destruction to the traitor/oath
breaker NN and lead him/her to dwell amongst the lowliest dead.

In the name of Liluwa of the Sickle I entreat you to come and take
that which will be given!

In the name of Qalmana ofGulgaltha I adjure you to accept the life of
the traitor that I will hang by the neck on your skeletal branches and
bring to him/her a well deserving punishment!

In the name ofLebuda, the Twin-Bride ofQayin the Thorn-Crowned,
I beseech you to awaken and lend strength to my work and bring
death to my enemy!

Hail the Elder's Black In Green!

6. Draw the spirit signature of the daemon of the Elder upon the trunk
of the tree with the black ritual chalk and three times say:

Awaken now to the cause of Qalmana and lend your powers to me, O
mighty daemon of the Elder tree, come forth and deliver Her death
sentence to our enemy!

I conjure the green and summon the black!

Knock with your left hand three times upon the traced signature and
once again bow low to the now awakened spirit of the tree.

7. Take out the effigy of the offender, remove its covering and place
it by the foot of the Elder tree. Place the seven inscribed black candles
in a wide circle around the Elder tree and then light them with seven
different matches, starting with the candle in front of the effigy and
then moving widdershins around the circle created by the positioned
candles.

8. Place then the brazier by the foot of the Elder tree, in front of the
effigy, light the charcoals within it and upon them burn a large amount
of the incense blend.

301

Lift up and hold the effigy of the offender in the rising smoke and say:

Behold the Traitor/Oath Breaker NN, who because of his/her clay-
born nature became subdued by the weaknesses of Adam and now
walks the path of Abel.

Behold NN, daemon of the Elder Tree, and let your Black go forth
from the wooden shell of your arboreal body and snatch away his/
her life and make it your own, for the only just sentence for a
desecrator of sanctity is an inglorious death.

Behold the offender of the Holy Tabus ofQayin and Qalmana, brought
to the gallows to be executed for his/her profanity, as a sacrifice and
tribute to all that which is sacred and good.

Mighty Spirit of the Elder, take NN's life and soul as he/she will be
hung by the neck on the branches of your tree, but bring him/her first
fear, pain, sickness, disgrace and madness and finally a deserving
death!

With your right hand lift up the 4
lo be the person it embodies andij
joor left hand place the noose ni
see with your mind's eye th»
the cord to a suitable branch i
times the following charge: 3

Mighty Black In Green of the Afl
afNN as a sacrifice to you! i

O most faithful servant of Qui
Arboreal Court, execute now Hmr\

ike betrayer!

%\

Ezt his/her life become yours ami
brought disgrace to the Holinam

Take now NN's life as he/she t&n
bring death! 4

In the Names of the Holy Qalmana, let the punishment fit his/her
crimes!

Return the effigy back to its place by the foot of the Elder tree.

9. Bring forth the black leather cord. Burn additional incense and
fumigate the cord with the smoke. Tie the cord first into a Hangman's
Noose with thirteen coils and then tie seven knots on the opposite end
of the cord and into each knot charge and seal all your justified hatred
against the traitor/oath breaker.

Death to NN!

Bring forth and in traditi
Amiahzatan, blow the smobeai
nder and with each exhafati
him/her and further envision ha

When more than half of the mq
lining part in the brazier M
mse to strengthen the deathn

Burn some additional incense upon the glowing charcoal and hold up
the noose in front of the effigy and within the smoke and three times
say:

Behold the Snare of Death, the Hangman's Noose of your execution!
NN, behold the knotted cord of my malediction, which shall bind you
unto Death!

n. Take the animal to the

O Mighty Spirit of the Holy
strengthen your assault upon
and spirits that you
consume him/her utterly!

...•>

302

tm the rising smoke and say:

because of his/her clay-
taknesses of Adam and now

With your right hand lift up the effigy, which you must fully envision
to be the person it embodies and is esoterically connected to, and with
your left hand place the noose around his/her neck. Tighten the noose
and see with your mind's eye the offender start choking. Tie the end
of the cord to a suitable branch of the Elder Tree and recite seven
times the following charge:

Mighty Black In Green of the Elder tree, I give now the life and soul
ofNN as a sacrifice to you!

O most faithful servant of Qalmana, Chosen One amongst Her
Arboreal Court, execute now Her will and ensnare and take the life of
the betrayer!

Let his/her life become yours and bring a fitting end to one that has
brought disgrace to the Holiness we both cherish!

Take now NN's life as he/she is hung by the neck on your tree and
bring death!

hj£ the punishment fit his/her

the foot of the Elder tree.

Death to NN!

10. Bring forth and in traditional manner light the cigar, in the name
of Amiahzatan, blow the smoke upon the dangling body/effigy of the
offender and with each exhalation project all your hatred towards
him/her and further envision how he/she suffocates and slowly dies.

When more than half of the large cigar has been smoked place the
remaining part in the brazier so that it becomes burnt as a martial
incense to strengthen the death-dealing currents evoked.

trowing charcoal and hold up
m. the smoke and three times

11. Take the animal to the foot of the tree and say:

O Mighty Spirit of the Holy Elder Tree, accept this offering and
strengthen your assault upon NN and let the legions of bloodthirsty
shades and spirits that you oversee follow the scent of blood to NN
and consume him/her utterly!

303

Take this life and drink the blood I shed and in return take the life
and consume the vital force ofNN and bring to him/her Death!

In the name of Qalmana!

With the sharp knife slit the throat of the animal and let its blood
run over the hanged effigy of the betrayer. Envision dark shapes emerge
from below the roots of the Elder tree and swarm upon the effigy in
order to consume all life force that is upon, within and enlinked to
and through it. See with your mind's eye the Shades and Spirits of
Black consume the effigy and by the way of the sympathetic connection
also the person it embodies.

12. Place the animal by the foot of the tree, where the effigy before
was seated and with the quill pen dipped into the spilled blood write
Qalmana's Key Sigil of Punishment on the piece of parchment. Burn
some additional incense and hold the parchment in the smoke while
silently praying to the Rose-Crowned Queen to fully afflict the target
and direct all shades and spirits serving Her Divine Will to consume
and destroy him/her.

Place the marked parchment inside the black drawstring pouch
containing the thirteen copper coins, tie it shut with seven knots and
hold it inside the incense smoke and say:

The Wages of Sin is Death! (x7)

Set then the pouch by the side of the animal's carcass in front of the
tree.

Open the bottle of the Elder
widdershins circle around the

As this libation is spilled and
Tree so shall also the life ofNNbt

spilt! y

Place the bread upon the graved

As this bread is given as
Green so shall also the body
his/her life ended!

Look upon the hanging effigy

As this effigy hangs by the n<
ofNN end and Sinistral Death

Place the silver ring upon a

in your mind's eye the shape of I

spirit, and say: *

i

I give full praise and thanks tog*
in Qalmana's name may your Mb
and your fatal wrath afflict my a

Collect your belongings, bow del
take three steps back, turn
looking back.

13. Dig with the aid of the shovel a grave for the animal close to the
roots of the Elder tree and place inside the hole first the pouch
containing the thirteen coins and the parchment and then the animal
carcass. Cover the hole with soil and flatten the grave by stomping
with the left foot three times upon it and say:

As this animal is dead and buried so shall also NN soon be dead and
placed within the darkness of the grave!

When back at home read any di
candle burning upon the altar, 1^0
and then take a cleansing ritual I
of death from yourself and fortif
that you have directed at the oft

Rejoice in the knowledge that timi
of the Holy Queen and Her failM

304

3

Open the bottle of the Elder Flower wine and pour it out in a
widdershins circle around the buried sacrifice and say:

As this libation is spilled and consumed by the daemon of the Elder
Tree so shall also the life ofNN become consumed and his/her blood
spilt!

Place the bread upon the grave of the animal and say:

As this bread is given as sustenance to the spirits of the Black In
Green so shall also the body and soul ofNN become consumed and
his/her life ended!

Look upon the hanging effigy and say:

As this effigy hangs by the neck and slowly rots so shall also the life
ofNN end and Sinistral Death reap him/her fully !

Place the silver ring upon a suitable branch of the Elder tree, taking
in your mind's eye the shape of the hand and fingers of the Elder's
spirit, and say:

I give full praise and thanks to you, O mighty spirit of the Elder, and
in Qalmana's name may your blessings and protection belong to me
and your fatal wrath afflict my enemy!

htonnal's carcass in front of the

Collect your belongings, bow deep and low before the Elder spirit,
take three steps back, turn around and leave the place without ever
looking back.

When back at home read any omens manifested through the black
candle burning upon the altar, light incense to Qalmana and to Qayin
and then take a cleansing ritual bath in order to remove the stains
of death from yourself and fortify your own self against the poison
that you have directed at the offender.

Rejoice in the knowledge that true justice has been done, by the grace
of the Holy Queen and Her faithful Black In Green.

305

CHAPTER 25

pint Hftgg Ammatuw j^igil

The following sigil, presented here traced over the symbolic outline
of a body, is the Spirit Effigy Animation Sigil and is a sign channelling
and directing the animating currents of shades, elemental forces and
spirits to ensoul a simulacrum in order to become assembled and
come alive on the astral and aetheric planes and become bound on
the earthly plane to its physical representation, in order to serve as
an attending entity.

The sigil itself does not possess the power to animate (i.e. bestow
Anima) anything on its own, but it does direct and seal forces
possessing such abilities, when and where they are presented, in order
to empower an effigy and grant it the powers and abilities to hear,
to see, to smell, to talk, to eat, to take, to give, to feel, to leave, to
return, to grow stronger and most importantly to remain bound to
its purpose.

which they more concretely
teracted with.

TTie sigil can be marked in ditto
be used let Willow, Man
their Black In Green to it and
bearing their essences, estab]
the subtle planes.

'■■m il

Consecrated chalk bearing the
also be used for its tracing
Mood of a suitable sacrifice
wn upon the vessel meant t|

'"%!

*m

H

m

f *^5

that the sections of the I
are in the following depid
their forms and that tbam
within the ritual setting, must b
t they are wrapped around Ifej
of the effigy. j

The Spirit Effigy Animation Sigil is not to be used for the consecration
of any effigies representing already living persons and is solely reserved
for the animation of the bodies of the discarnate souls and spirits and
as such it may even be used for the consecration of effigies holding
the shadows of the dead, employed within certain forms of Necrosophic
Sorcery in which the souls of the departed are kept and bound to serve
the living.

The sigil is a linear channel for the animating forces connected to and
installed within such effigy and serves to give them clear and correct
direction. It is a sigil by which the Famuli can be granted bodies and
by which homunculi and golems can become their vehicles through

306

which they more concretely can affect the physical realm and be
interacted with.

The sigil can be marked in different ways, but if Sanctified Ink is to
be used let Willow, Mandrake, Patchouli, Myrrh and Tobacco grant
their Black In Green to it and in union, through the stain of the ink
bearing their essences, establish its lines on both the physical and on
the subtle planes.

jped over the symbolic outline
■ Sigil and is a sign channelling
of shades, elemental forces and
pkr to become assembled and
t planes and become bound on
itation, in order to serve as

Consecrated chalk bearing the essences of the mentioned plants can
also be used for its tracing and in certain cases even the freshly spilt
blood of a suitable sacrifice can become the paint with which it is
drawn upon the vessel meant to serve as the enlivened body.

*******

Notice that the sections of the sigil meant to cover the ears of the
effigy are in the following depiction drawn in a way meant to clearly
show their forms and that those parts of the sigil, when employed
within the ritual setting, must be marked properly and be traced so
that they are wrapped around the sides of the head and covering the
ears of the effigy.

307

CHAl

The Spirit Effigy Animation Sigil

Sty* ^ullitni

Ike shielding homunculus is

magical attacks and

its directed towards you ta

your foes. Such a h<MM|

has ritually been separated J|

fortified only to serve the

oder for this divided aspect of
serve its purpose you must |j
of nourishments and fortHi
while at the same time
to be able to function the i

shielding homunculus is |g|
and sympathetic links,, ^
Imagination and Faith. In ag|j
In Green are required within

elements from their plants m

the Work.

will here give instructions in
as the body of the shieidii
be made out of other suitab
long as it is formed property ia <
which it must be filled.

following elements are need|
nnculus:

308

CHAPTER 26

a^je yielding ItoiiumntUta

The shielding homunculus is a magical body double created in order
to deflect magical attacks and absorb, neutralise and turn back harmful
currents directed towards you by those who would count themselves
amongst your foes. Such a homunculus is an actual part of yourself
that has ritually been separated from your whole and become focused
and fortified only to serve the cause of martial defence.

In order for this divided aspect of your own essence to remain potent
and serve its purpose you must take care of it and grant it different
kinds of nourishments and fortifications, so that its links to yourself
persist, while at the same time remaining separate from your full
being to be able to function the way it is intended.

Such shielding homunculus is linked to you through the powers of
personal and sympathetic links, but also through the power of Spirit,
Will, Imagination and Faith. In addition, the empowerments of thirteen
Black In Green are required within the creation of the twin-homunculus
and elements from their plants must be used in order to fortify and
seal the Work.

We will here give instructions for the making of a leather puppet to
serve as the body of the shielding homunculus, but such effigy can
also be made out of other suitable materials, such as clay or wood,
as long as it is formed properly in order to be able to hold the elements
with which it must be filled.

The following elements are needed for the creation of the Shielding
Homunculus:

309

*

*
*
*

*

*

*

*

*

*

*

a circa 30-35011 tall effigy

made out of beforehand ritually cleansed, soft and thin,

naturally coloured, white or red leather (this homunculus

effigy must have its head and shoulder area open for the

stuffing of the elements which have to be placed inside it)

a suitable sewing needle

black thread

strong sympathetic links to yourself, such as hair from your

head and body, nail clippings from hands and toes,

skin scrapings, your mundane and magical names written

in your own blood on a piece of paper, spittle, sexual fluids

and even pieces of personal jewellery or clothing that

because of close contact to your physical and thus also

subtle bodies are strongly enlinked to you

a small red drawstring pouch to place your personal

links inside

7 teaspoons of a mixture of Rowan leaves,

berries and wood powder

7 teaspoons of Red Carnation flower petals

21 whole Black Pepper corns

7 teaspoons of Oregano

7 teaspoons of Wormwood

7 teaspoons of Rue

7 teaspoons of Bay leaf powder

1 whole Jalap root

7 teaspoons of a mixture of Blackthorn leaves, berries,

thorns and wood powder

7 teaspoons of a mixture of Hawthorn berries, leaves,

thorns and wood powder

7 teaspoons of Palo Santo wood powder

7 teaspoons of Tobacco

7 teaspoons of Sage

13 small white plates, like for example plain tea saucers

sanctified black Ink

quill pen

fast drying permanent black paint for the marking of the

'Spirit Effigy Animation Sigil' upon the homunculus effigy

a thin brush

a small sharp blade tint*
of the effigy #4

a round mirror upon wU
has been marked with fll
the essence of the hedMl
strong glue 1

a terracotta bowl for the
circa 35cm in diameter*
a green cloth upon wind
is ritually marked in bbd
the Green Point of the SI
a bottle of rum or voAtt

2 cigars J
1 cigarillo

matches

a sharp knife

3 red candles 1

4 green candles

1 black candle 1

a glass goblet 1

a small ashtray

*q

On a Saturday, after the stroll
for this working before I
ula of Calling of Qayin, lqpjl
calling upon the Holy Mothri
for the Master and Rod
the following prayer:

**3

Vrkfy

^m-

¥::&*

Qayin, my Saint of Hi
Qalmana, my Sacred AMI

with me on this night and leu
, as I by your grace comb*

your crowning fires cast 4
your Holy Mark glow mpt
fmthful to your cause in ordhn

310

*

If deansed, soft and thin,
d leather (this homunculus
HMmlder area open for the
i Ittve to be placed inside it)

P- «r

fcttsetf, such as hair from your
from hands and toes,
lytod magical names written
Iff paper, spittle, sexual fluids
iteDery or clothing that
Ikr physical and thus also
faked to you

lb place your personal

\

iowan leaves,

er petals

i,-

far

Ifcekthorn leaves, berries,

orn berries, leaves,

*

*

*

*
*

*
*

*
*
*
*

a small sharp blade that can function as the sword

of the effigy

a round mirror upon which the Key Sigil of Protection

has been marked with sanctified black paint containing

the essence of the herbal formula of that Key Sigil

strong glue

a terracotta bowl for the mixing of the elements,

circa 35cm in diameter

a green cloth upon which the Green Point of the Skull

is ritually marked in black (the outer diameter of the circle of

the Green Point of the Skull signature must be at least 70cm)

a bottle of rum or vodka

2 cigars

1 cigarillo

matches

a sharp knife

3 red candles

4 green candles
1 black candle

a glass goblet
a small ashtray

1. On a Saturday, after the stroke of midnight, place all the elements
needed for this working before the altar and open the ritual with the
Formula of Calling of Qayin, light the altar candles and then proceed
with calling upon the Holy Mother and light Her candle/s. Burn Myrrh
incense for the Master and Rose incense for the Lady and recite to
them the following prayer:

»od powder

3*-

plain tea saucers

Master Qayin, my Saint of Harvest, I pray to you!

Lady Qalmana, my Sacred Mother of Spiritual Blood, I pray to you!

Be with me on this night and lend your blessings and empowerments
to me, as I by your grace conduct the hallowed rites of sorcery!

punt for the marking of the
Piqpon the homunculus effigy

Let your crowning fires cast their shadowless light upon me and
make your Holy Mark glow upon my brow as I summon the spirits
faithful to your cause in order to create my shielding homunculus
manikin!

311

I pray to you to lend power and authority to my words and deeds so
that the aspect of my being that I tonight seek to separate from my
own self becomes a guarding, shielding, deflecting and protecting
body double and twin armoured, enlivened and fortified by the spirits
of the thirteen Black In Green that I shall awaken in your Holy
Names!

Place the black and green rosaries of Qayin and Qalmana around your
neck and say:

By the spiritual blood of the Thorn-Crowned and the Rose-Crowned
King and Queen of the Legions of the Black In Green, I am empowered,
protected and blessed!

Hail Qayin!

Hail Qalmana!

Hail the Host of the Black In Green!

2. Mark, with sanctified ink, the signature of each of the thirteen Black
In Green that you are going to employ in this work upon the thirteen
small plates. Place the plates upon, or before, the altar and place the
earlier indicated amount of each plant element upon their
corresponding signature.

Take small sips from the liquor bottle and spray it out from your
mouth in fine mists over each plate three times, so that the quickening
power of the alcohol is given to each of the thirteen.

.•■>,.

on of the Rowan tree, o\

strengthener of the barriers^

you bar the ways for all theM

Break the curses of those thwt

vipenetrable armour amwA

e and strength of will m

hant over all those thatm

and Qalmana, as I pray w&

*.1
of the Carnation, grmwg
that you remove from mmwi
and is harmful to my soul mi
which brings sickness, wedk
powers and lend all your ble
mftuences of the profane andm.
and Qalmana, as I pray *91

i

of the Black Pepper,
enemy, I pray that you cog
harm upon me and lead th
ity! Break the curses
would spy upon me and

of Qayin and QalmamM,

Light then a cigar in the name of Amiahzatan and blow its smoke
seven times over the contents of each plate, while mentally praying
to and calling upon each Black In Green to awaken, become fortified
and lend its blessings to your work.

Place the remaining part of the cigar in the altar ashtray.

3. Lift, one by one, each of the thirteen plates close to your lips, so
that your breath imbues them, and recite seven times each of the
following short prayers to the corresponding Black In Green:

of the Oregano, banisheri
me against the enforwm
io oppress me! Banish fromi
health, happiness and pi
from me, during sleep ptm
the powers of prophm
as I pray so it shall be!

312

51

rib/ to my words and deeds so
ight seek to separate from my
My, deflecting and protecting
mtd and fortified by the spirits
I shall awaken in your Holy

■grin and Qalmana around your

'!■:.

rmtmed and the Rose-Crowned
\mck In Green, I am empowered,

of each of the thirteen Black
fin this work upon the thirteen
r before, the altar and place the
k plant element upon their

|fe and spray it out from your
|K times, so that the quickening
t of the thirteen.

nzatan and blow its smoke
ite, while mentally praying
to awaken, become fortified

the altar ashtray

plates close to your lips, so
ite seven times each of the
ponding Black In Green:

Daemon of the Rowan tree, opener of the paths to that which is Holy
and strengthener of the barriers protecting against the enemy, I pray
that you bar the ways for all the venomous hostility directed towards
me! Break the curses of those that wish harm upon me and grant me
your impenetrable armour and unlock the roads to glory! Grant
courage and strength of will to me, so that I may remain ever
triumphant over all those that would oppose me! In the names of
Qayin and Qalmana, as I pray so it shall be!

*

Daemon of the Carnation, granter of purification and protection, I
pray that you remove from me all that which causes offense to my
spirit and is harmful to my soul and body! Remove from my presence
that which brings sickness, weakness and misery! Fortify me with
your powers and lend all your blessings unto me! Guard me against
the influences of the profane and exalt and purify me! In the names of
Qayin and Qalmana, as I pray so it shall be!

*

Daemon of the Black Pepper, scourge of the unworthy and vanquisher
of the enemy, I pray that you confuse the minds of those that would
inflict harm upon me and lead them to a fallen state of defeat, loss
and insanity! Break the curses directed towards me, blind the eyes
that would spy upon me and with your encircling fire defend me! In
the names of Qayin and Qalmana, as I pray so it shall be!

*

Daemon of the Oregano, banisher of misery and poverty, I pray that
you shield me against the enforcers of the laws of man that would
serve to oppress me! Banish from me all negativity and bestow upon
me good health, happiness and prosperity! Nocturnal wraiths keep
away from me, during sleep protect me, in dreams bless me and
grant me the powers of prophecy! In the names of Qayin and
Qalmana, as I pray so it shall be!

m

313

Daemon of the Wormwood, surmounter of obsessive shades, I pray
that you remove all dark souls dispatched towards me and in more
ferocious forms return them all back to and against my enemy! Purify
and spiritually fortify me, strengthen the defences of my famuli and
bring bitterness, suffering and defeat to those who seek to harm me!
In the names ofQayin and Qalmana, as I pray so it shall be!

*

Daemon of the Blackthorn Trm\
tke enemy, I pray that yam i
mmbreakable shield to me! Ami
mrotect me and turn back m
mjtuences ever directed towtmd
adversity and become tk
ild dare to oppose me! In dm
fmy so it shall be!

Daemon of the Rue, banisher ofallprofanity and establisher of purity,
I pray that you shield me against all harmful currents directed
towards me! Break their curses, remove the lowly and obsessive shades
and blind the evil eyes of my enemy! Strengthen me against the
poisons of hate, fear and jealousy and with your Green Fire from
such evils cleanse me! In the names ofQayin and Qalmana, as I pray
so it shall be!

*

Daemon of the Bay Laurel Tree, bringer of protection and martial
glory, I pray that you break the swords of my enemy and in every
battle crown me with your wreath of victory! Neutralise the attacks
of all my foes and make them all fall down on bended knees and in
disgrace force them to bow before me! From all unwholesomeness
cleanse me, the stains of hate and fear remove from me and great
fortune, health and wealth bestow upon me! In the names of Qayin
and Qalmana, as I pray so it shall be!

*

Daemon of the Jalap root, granter of conquest, I pray that you protect
me against all adversity and open up all my roads to victory! Dispel
all weakness and all the causes of misfortune from my being and
grant me courage, virility, power and forceful mastery! Banish all the
causes of defeat and dishonour from me and ever keep me on the Path of
Glory! In the names ofQayin and Qalmana, as I pray so it shall be!

*

ion of the Hawthorn Tree, aY
Mmhf, I pray that you grant me fl|
smite those that would am*
mmvn me and to those that dim
defeat, fear and insanity! M
all their hostile advances km
ofQayin and Qalmana,

#■

n of the Palo Santo Tree,
you grant me the purificatkm
and misery! Nullify aMt
from an unworthy demise m
of transcendent glory and cm
antes of Qayin and Qalmamt^

of the Tobacco, mighty t
empowerments, purificatkm
With your fiery winds shield m
the minds of those that
my will and remove from
names of Qayin and Qabnm

314

31

of obsessive shades, I pray
Bthed towards me and in more
mand against my enemy! Purify
ithe defences of my famuli and

those who seek to harm me!

I pray so it shall be!

Daemon of the Blackthorn Tree, spirit of warfare and destroyer of
the enemy, I pray that you now lend your deadly sword and
unbreakable shield to me! Against all dangers to body and soul
protect me and turn back with a sevenfold stab the baneful
influences ever directed towards me! Grant me invincibility when
facing adversity and become the scourge of the foolish ones that
would dare to oppose me! In the names ofQayin and Qalmana, as I
pray so it shall be!

vjanity and establisher of purity,
t all harmful currents directed
the lowly and obsessive shades
i/ Strengthen me against the

with your Green Fire from

wfQayin and Qalmana, as I pray

*

Daemon of the Hawthorn Tree, dryadic famulus of Our Rose-Crowned
Lady, I pray that you grant me the protection of your piercing thorns
and smite those that would attack me! Let your conquering might
crown me and to those that direct malevolency towards me, bring
harsh defeat, fear and insanity! In their eyes grant me invisibility so
that all their hostile advances become easily averted by me! In the
names of Qayin and Qalmana, as I pray so it shall be!

tf conquest, I pray that you protect
W all my roads to victory! Dispel
wf misfortune from my being and
pvi forceful mastery! Banish all the
Iwk and ever keep me on the Path of
tdmana, as I pray so it shall be!

&

Daemon of the Palo Santo Tree, upholder of spiritual sanctity, I pray
that you grant me the purification and protection against misfortune,
sickness and misery! Nullify all maledictions directed towards me
and from an unworthy demise save me! Lead me upon the exalted
path of transcendent glory and confer the Master's boons unto me! In
the names ofQayin and Qalmana, as I pray so it shall be!

*

Daemon of the Tobacco, mighty spirit of sorcery, I pray that you
grant empowerments, purification and your quickening powers unto
me! With your fiery winds shield me and with your enchanting smoke
whelm the minds of those that would oppose me! Strengthen my soul,
fortify my will and remove from me all the stains of worldly profanity!
In the names ofQayin and Qalmana, as I pray so it shall be!

*

315

Daemon of the Sage, granter of wisdom and clarity, I pray that you
cleanse, purify and sanctify me! From misfortune and prof anity , from
ignorance and spiritual obscurity, I entreat you to save me! Banish
all foul currents directed towards me and high above my foes elevate
and exalt me! Upon the path of the wise guide me and against all
delusion and wretchedness protect me! In the names of Qayin and
Qalmana, as I pray so it shall be!

*

Return the plate containing the herbal links of the daemon of the Sage
to the altar and say:

Praise and glory to the Master of all the Black In Green!
Praise and glory to the Mistress of the Sickle!
Hail Qayin and Qalmana!

4. Present the red drawstring pouch containing your personal links
to the altar and place it before the thirteen plates. Draw blood from
the tip of your left hand's middle finger and let one drop fall on each
plate containing the links to the thirteen Black In Green and for each
drop given say:

By the Blood of Qayin and Qalmana we are bonded and in their Holy
Names you are bound to bless and protect me!

Hold the pouch against your
Mtf the beating of my heart you

Hold the pouch over your navel I

Separated, but still part of me,

■fSK

a sip from the liquor bottkp
spray over it three times tef

my own name baptised be, opi
now also the grace of all mgj

you must name the part of
"bf your own mundane and true
of Ego and Self become

4

the red pouch to its place M
awakened links to the Black 1

homunadi
le thinbnti

the altar m

Let seven drops of blood fall upon the red drawstring pouch containing
your links and say:

With blood freely given I permeate the links harvested from my own
body and let it fortify their connection to my soul and spirit!

Lift up the red pouch close to your mouth and let the exhalation of
seven deep breaths transfer your life force into it and say:

/ give the breath of life and place a part of myself into this link, so
that it remains separated but strongly connected to me!

i:~:i

6. Flace the terracotta bowl

constituting the separated!

yourself therein. One aflet

thirteen small plates contain*

while reciting once their

3 of this ritual.

an tnirteen nave been pom

them all together with your Id
following: ;

O mighty spirits of the Black In C

316

51

■I and clarity, I pray that you
wasfortune and profanity, from
mtreat you to save me! Banish
wmdhigh above my foes elevate
Wise guide me and against all
mi In the names of Qayin and

Hold the pouch against your chest and say:

By the beating of my heart you will live, to serve, defend and avenge me!

Hold the pouch over your navel and say:

Separated, but still part of me, you will protect and honour me!

of the daemon of the Sage

Black In Green!
m Sickle!

I containing your personal links
Wcteen plates. Draw blood from
and let one drop fall on each
Black In Green and for each

are bonded and in their Holy
Iwtectme/

i>*-

lied drawstring pouch containing

fkt links harvested from my own
pi to my soul and spirit!

; tenth and let the exhalation of
it force into it and say:

m.

tpart of myself into this link, so
||y connected to me!

Take a sip from the liquor bottle, hold the red pouch in front of you
and spray over it three times the alcohol from your mouth and then
say:

In my own name baptised be, by blood, breath of life, beating heart
and now also the grace of all my famuli! NN, your name shall be!

(Here you must name the part of yourself transferred to the pouch
by your own mundane and true names, so that all known and unknown
aspects of Ego and Self become connected to it.)

Return the red pouch to its place before the thirteen plates containing
the awakened links to the Black In Green.

5. Bring out the empty homunculus leather effigy and with the help
of the black paint and the thin brush mark the Spirit Effigy Animation
Sigil upon it. Place it on the altar and leave it there for the sigil to dry.

6. Place the terracotta bowl before you and place the red drawstring
pouch constituting the separated aspect and the living sympathetic
link to yourself therein. One after one pour the contents of each of
the thirteen small plates containing the plant elements over the red
pouch while reciting once their corresponding short prayer used earlier
in step 3 of this ritual.

When all thirteen have been poured over your link inside the bowl
mix them all together with your left hand, while seven times reciting
the following:

O mighty spirits of the Black In Green, in the Names of Qayin and

fc

317

Qalmana with your powers now cover me!

United as one protect me!

With your blessings strengthen me!

the homunculus three
of the altar.

Absorb and deflect all harm directed towards me and return a
thirteen/old retribution to those that wish misery upon me!

Keep me, bless me and empower me and through this our sorcery
cast aside all evil meant for me!

As an armour now cover me, become my shield and the sword piercing
the hearts of my enemy!

Hail the Black In Green!

7. Hold your both hands over the contents of the bowl and focus upon
the aspect of yourself that now has become separated and connected
to the thirteen Black In Green. Feel the transference of power and the
link between you and that which is placed inside the bowl and
contemplate the energetic field for at least 15 minutes.

light a cigar, in tradition;

blow its smoke over the 4

th of Amiahzatan project^

• and thus strengthening!!

linear forms of His in i^ai

Field of Blood to the

the cigar in the altar

Bail the Thorn-Crowned Masm
Skull, my Saintly SoueneoJ

Fetch the marked, still empty, leather effigy. Make sure that the sigil
painted upon it has fully dried and then hold it over the terracotta bowl.

Stuff it slowly and carefully with the mixture of the links to the Black
In Green until the Homunculus effigy is filled up to its solar plexus
area. At that point place the Jalap Root, which you must save for this
moment, on the red pouch and stuff them both into the effigy and
then continue to fill its interior with the remaining mixture of the
plant elements.

With the aid of the black thread and needle sew shut the opening of
the effigy and with seven knots seal the unification between a part
of yourself and the thirteen Black In Green which now shall ensoul
the homunculus.

the terracotta bowl u]
candle on the flat side of

Qiant Qayin Qatsiyr's Fore*
green candles in a widdenfc
and finally give flame «|
of the effigy.

the seventh calling to MaoJ

ke name of the First TiOar
by the power of the Gretm
the Black In Green to 1
gs and fortifications!

318

Kiss the homunculus three times and then leave it upon or in front
of the altar.

-oid through this our sorcery

tg shield and the sword piercing

of the bowl and focus upon
separated and connected
m transference of power and the
fc placed inside the bowl and
t least 15 minutes.

8. Place the piece of green fabric marked with the Green Point of the
Skull on the floor close to the altar. Take a sip of liquor and spray
it three times over the Green Point of the Skull.

Light a cigar, in traditional manner, smoke more than half of the cigar
and blow its smoke over the Green Point, while through the fiery
breath of Amiahzatan projecting your salutations and prayers to the
Master and thus strengthening His point of ingress, through and within
the linear forms of His insignia opening up the paths leading from
the Field of Blood to the Kingdom of the Shadow of Death.

Place the cigar in the altar ashtray and exclaim:

Hail the Thorn-Crowned Master of all Black In Green, the Lord of the
Virid Skull, my Saintly Sovereign Qayin!

Position the four green candles upon the cardinal points of the now
activated Insignia of Master Qatsiyr and place the homunculus effigy
in its centre.

Place the terracotta bowl upside-down over the effigy and position the
black candle on the flat side of the upturned bowl.

9. Chant Qayin Qatsiyr's Formula of Calling, while lighting first the
four green candles in a widdershins order, starting with the uppermost
candle and finally give flame to the central black candle burning on
top of the effigy.

After the seventh calling to Master Qatsiyr recite the following charge:

In the name of the First Tiller, the Thorn-Crowned Master Qayin,
and by the power of the Green Point of the Skull, I NN charge and
adjure the Black In Green to bestow upon me their full protection,
blessings and fortifications!

319

By the power of Qayin of the Reddened Sickle, I entreat the thirteen
Black In Green to clothe my twin-homunculus in a Flammeous Armour
of Green and empower him with the Ebon Light of Spirit!

Through the sorcery of Qayin Qatsiyr, I invoke you, O Mighty and
select shades and spirits of the Kingdom of Green to serve the cause
of defence and justified assail and keep the branched half of myself,
that I have placed in your care, ever potent and watchful!

Make him my representative before all hostile forces and draw to
him all malediction directed towards me, for he is connected to my
own being, but made separate in order to lure and annul the attacks
of the wretched and the cowardly!

By the power of both the Emerald and Ebon Flame and in the name
of the Master of us all, Our Good Saint Qayin, I bind you by the
Sanctity of Blood and Spirit to champion my cause before all and to
aid in the delivery of swift retributions against those that would seek
to do us harm!

Protect me through my twin homunculus and I shall honour and
exalt you all, for you are all united with me as you are with him!

By the power of the Bearer of the Scythe, let this Work now become
sealed!

Salve Sancte Qayin!

Give praise to the Master and the Lady in traditional manner and
extinguish the altar candles, but let all flames placed upon the Green
Point of the Skull remain burning until all candles are fully consumed.
Let the bowl remain as it is, covering the homunculus effigy, for the
duration of the whole night and the following day.

10. After the stroke of midnight initiate the work in traditional
manner by calling both the Master and the Lady to attend, light the
candles and burn general incense offerings.

Remove the upturned bowl m
as you would greet a brothos
before the altar. *

Glue the small round mirror 1
over the stomach area of tibri
glue, the small sharp bla<

The mirror is a shield bl
the protection of both you
hand is for retaliation ag

Let each assault become

us become returned to the jp

own evil pierce their cowar<B§

Protect and avenge, by the
and the Holiness of the BL

-■<*

11. Place three red candles M

homunculus, so that thev *g
manifestation. M

••**

Fill the glass goblet with coa§|
to the goblet place the s:

Light the three red candles jj|

By the powers presented
sealed!

Take power from the fit
water and be strengthened
that you become fortified for 9

..».(

Light the cigarillo in tradii
towards the homunculus and ]
avenge any and all attacks.

320

i invoke you, O Mighty and
mof Green to serve the cause
Itfce branched half of myself,
and watchful!

iMbon Flame and in the name
md Qayin, I bind you by the
mm my cause before all and to
^against those that would seek

jtfcr, let this Work now become

Remove the upturned bowl and take up the homunculus and greet it
as you would greet a brother and position him in a suitable place
before the altar.

Glue the small round mirror marked with the Key Sigil of Protection
over the stomach area of the homunculus and then securely tie, or
glue, the small sharp blade/sword in his left hand and say:

The mirror is a shield blessed by the Master Qayin and fortified for
the protection of both you and me and the blade placed in your left
hand is for retaliation against those that would attack us!

Let each assault become avenged sevenfold and let the poison cast at
us become returned to the sender and by the sharp blade let their
own evil pierce their cowardly hearts and let their throats be slit!

Protect and avenge, by the blessings and curses of the Black In Green
and the Holiness of the Bloodline of Qayin!

11. Place three red candles around the now armoured and armed
homunculus, so that they mark the points of a triangle of fiery
manifestation.

Fill the glass goblet with cool water and place it before him and next
to the goblet place the small ashtray, with the cigarillo inside.

Light the three red candles and say:

By the powers presented and manifested this work shall now be
sealed!

Take power from the flames burning around you, drink from the
water and be strengthened by the smoke that I shall give to you, so
that you become fortified for your tasks!

Light the cigarillo in traditional manner and blow its smoke directly
towards the homunculus and mentally instruct it to protect you and
avenge any and all attacks.

321

When almost the whole cigarillo has been smoked place the remaining
parts of it in the small ashtray and say:

Once a week I shall feed you, with flame, water and with smoke and
during the nights of the Full Moon I shall bathe you, in the pale lunar
light, in order to strengthen and preserve your astral soul!

May the Thirteen keep and bless both you and me!

Hail the Black In Green!

Hail the Master of us all, Our Sancte Qayin!

Pray to the Master and the Lady and thank them for their blessings
and aid in this work and close the ritual in traditional manner, but
let the three candles remain burning until fully consumed.

12. Create a small shrine close to the altar, or close to the entrance
of your home, for your homunculus twin, and there give him one
candleholder, an ashtray and his goblet of water. Make sure to take
care of him and he will surely care for and preserve you.

In addition to the weekly offerings of a candle (white, red or black),
a cigarillo and the cool water you may also feed him with incense
containing plant elements belonging to the thirteen Black In Green
employed in his creation and fortification. If the water is changed
each night instead of once a week it is even better, as it will serve
both to trap negative currents and strengthen the homunculus twin.
Additional offerings besides those mentioned may be given, according
to the guidance of the famuli and the overseers of our Work.

322

smoked place the remaining

r

water and with smoke and
bathe you, in the pale lunar
your astral soul!

pan and me!

N^n

think them for their blessings
Jpl in traditional manner, bnt
■■til fully consumed.

w

altar, or close to the entrance
fin , and there give him one
IH erf water. Make sure to take
r and preserve you.

U

p candle (white, red or black),
ay also feed him with incense
la the thirteen Black In Green
prion. If the water is changed
m even better, as it will serve
lengthen the homunculus twin.
toned may be given, according
tOferseers of our Work.

k.

r

CHAPTER 27

Heuersing % Mam of %
Surbio liaterB of ifllaleMctinn

a bottle of cold «fl

The following working is based on traditional folk-sorcery techniques
for the reversing and annulling of the currents of envy, fear and hatred
directed at one's self by those who are not of the Sacred Bloodline
and it possesses the power to both trap and send back the venomous
currents of malediction to the sender. The way this work is conducted
within the setting of our Necrosophic Sorcery it does not only return
the poison that had been directed towards the faithful by the
wretched but also, through the sorcerous might of the Black In Green
and the power of the seated essence of Sancte Qayin, amplifies its
venomousness while doing so, in order to also wreak a sevenfold
retaliation against those who would attack the blessed bearers of His
Mark.

• a anaH bottle flf 1

This ritual is only to be conducted when there are no doubts about
the fact that one is under some kind of occult assault, which is
something that must have been concluded through the wise counsel
of the Master, the Lady and/or the good famuli warding the Bloodline
and the Path through which it flows.

The following elements are needed for this working:

a smaller, fully consecrated, fetish or talisman of the Master

general offerings for the Master

a new drinking glass

a small white ceramic plate

black ink, sanctified and empowered by the essence of

tinctured Blackthorn

fB area 90% of the £

324

VE

w

Unui of tfjc
JHakMctum

inal folk-sorcery techniques
is of envy, fear and hatred
not of the Sacred Bloodline
lp and send back the venomous
*Ae way this work is conducted
try it does not only return
J towards the faithful by the
might of the Black In Green
Sancte Qayin, amplifies its
to also wreak a sevenfold
the blessed bearers of His

there are no doubts about
of occult assault, which is
through the wise counsel
famuli warding the Bloodline

*
*

*
*
*
*

*
*
*

a quill pen

incense blend based on the Key Sigil of Protection

herbal formula

a brazier

a bottle of cold water

Aconite tincture

a 'Curse Breaker and Revocation Powder', consisting of one

spoon each of enspirited and powdered Asafoetida,

Valerian root, Black Mustard, Black Pepper, Rue,

Chilli Pepper and Stinging Nettle

2 black candles

2 cigars

matches

7 coins

a small bottle of liquor

1. Open the ritual in the traditional manner and call upon the Master
and the Lady and pray for their aid, protection and empowerment.
Present to them the traditional offerings, with any additions deemed
necessary.

2. Upon the white plate draw the Seal of Martial Defence, with the
quill pen dipped in the black ink sanctified by the spirit of the
Blackthorn. Burn the Key Sigil of Protection incense inside the brazier
and fumigate the plate inside its smoke, while praying to Sancte Qayin
for His potent protection against all assaults of the profane.

Place the plate upon the altar and then in similar fashion fumigate
the drinking glass.

•rthis working:

;h or talisman of the Master

■ftp-

powered by the essence of

3. Fill circa 90% of the glass with the cool water and then pray over
it the following:

Master Qayin, my Holy Saint of Good Death and Just Harvest, I
implore you to trap the currents of envy, fear, malice and cowardly
hatred directed towards me by my known and unknown enemies
inside this water, which I, in your Name and by your Power, shall
reverse and send back to them, as an envenomed flood that shall

325

drown them all in the misery, pain and death that they had wished
for me!

Holy Qayin, I pray to you to bind all Turbid Waters of Malediction
directed towards me inside the water poured into this glass, so that I
shall be able to revert them back towards my enemies and thus by
your grace become avenged sevenfold!

Mighty Qayin, by the Waters of Death let the evil intentions of my
foes become here drowned inside this water, that I shall conjure with
your seated power, and let its turning lead to the destruction of those
who would see me destroyed!

Forceful Qayin, by the Seven Encircling Seas of the Kingdom of the
Death, let now this water become the element through which all
pernicious currents directed towards me shall become trapped and in
which my cowardly enemies shall become drowned!

Salve Sancte Qayin!

4. Pour circa seven drops of the deadly Aconite tincture inside the
glass and as it becomes dissolved into the water say the following:

Spiritus Aconiti, in the name of our Sovereign Qayin and our Mistress
Qalmana, who you serve faithfully, I conjure you now to envenom
this water and through it destroy the evil my enemies have intended
for me, and by your poisoning force aid in their own destruction and
let them all be drowned in their own bitterness and usher them
mercilessly towards and through the Gates of Death!

Black In Green of the Aconite, lend now your sorcerous powers to my
work and bring destruction, through the reversing of the poisonous
flow, to those who wish for my demise!

Salve Spiritus Aconiti!

down on the plate wi|fc
still holding the plain

upon which the upside^
trapped and held

Master and the to

the plate with thfej
altar. Pick up the camti

and carefully, witk|j

it tightly, in seven m

of the glass upon the 1

the following over the 1

you, all powers *f.

Art fte binding of their ag§*
xs to damnation*
and perish before m

Master of the Bloodf
§e to defend me against off
Mmards me!

Place the plate over the glass of the envenomed water, with the seal
marked side facing downwards. Hold the glass with the right hand and

326

Ml death that they had wished

push down on the plate with the left hand and quickly turn the glass,
while still holding the plate in place, so that the plate becomes the
base upon which the upside down turned glass stands, with the reversed
water trapped and held inside of it.

let the evil intentions of my
%*mter, that I shall conjure with
jlead to the destruction of those

While doing this envision the reversal of the poisoned tides and know
that the venomous currents directed towards you will now be returned
to their senders, with the extra addition of the punishing powers of
the Master and the toxicant essence of the Aconite.

5. Place the plate with the inverted glass of water upon or in front
of the altar. Pick up the container of the Curse Breaker and Revocation
Powder and carefully, with your left hand's index finger and thumb,
strew it tightly, in seven unbroken widdershins circles, around the
brim of the glass upon the plate.

By this sevenfold encircling the sphere of power aiding in the trapping
and sending back of all malicious emanations becomes further
established around the work.

Say the following over the encircled glass:

/ conjure you, all powers of Martial Defence!

In the name ofQayin, I adjure you to break the arrows of my enemies
and turn their poisoned darts back towards their own hearts and let
them all be stabbed sevenfold by the evil that they wish upon me!

Let the binding of their aggression towards me become the binding of
themselves to damnation and make them all fall upon their own
swords and perish before me!

By the Master of the Bloody Scythe and the Poisoned Sickle, conjured
be to defend me against all enmity and turn back all attacks direct
towards me!

to envenomed water, with the seal
id the glass with the right hand and

In the name of Qayin, the Master of Us All, this is my Will and so it
shall be!

327

6. Take the black candle and reverse it by cutting off the wick end
and making it flat, turning it upside down and digging a new wick
out from that which originally was the bottom part of the candle.

Light the candle in the name of Qayin and let its hot wax drip upon
the inverted glass of water and position it securely on the glass so that
it further aids in the attracting, trapping and bringing of all baneful
currents directed towards you down into the reversed and reversing
water.

7. Light a cigar in the traditional manner and with its smoke add
power to your conjurations by placing the burning foot of the cigar
in your mouth and blowing its fiery smoke out of its head end, from
under the top of the candle and down towards the glass beneath it.
Do this seven or thirteen times and through the smoke forcefully
quicken and empower the work and the spirits connected to it.

8. Pick up the plate and carry the whole work to the front door of
your house and there leave it by the left side of the door.

Place the fetish or talisman of the Master in a standing position on
the floor, so that it faces both the work upon the plate and the door
behind it and pray to Him to oversee the work and to further add His
own powers to it and make sure that His faithful child becomes both
protected and avenged.

9. Close the ritual in the traditional manner, but let the work in front
of the door remain until the next night. At that time return the Master's
fetish or talisman back to the altar and then take up the plate with
the reversed glass and bring it to a crossroads.

There salute the spirits of the place in the name of Qayin, by stamping
your left foot three times and then place the plate at the centre of the
crossroads.

Reverse the wick of the black candle like earlier and light and place
it upon the inverted glass once again.

Light a cigar in the txaj
give the fiery
the cigar on the

seven coins 1 1 1 mail

Wary to the spirits that 41

rfMalediction directed ti
lai attacked you. %

328

k by cutting off the wick end
fawn and digging a new wick
r bottom part of the candle.

and let its hot wax drip upon
Ett securely on the glass so that
■g and bringing of all baneful
the reversed and reversing

T and with its smoke add
burning foot of the cigar

;e out of its head end, from
(^towards the glass beneath it.
Hbrough the smoke forcefully
he spirits connected to it.

Light a cigar in the traditional manner and in similar fashion as
before give the fiery smoke to the work and place the remaining part
of the cigar on the ground, to the left side of the plate.

Place seven coins around the plate and pour out the contents of the
liquor bottle in a widdershins circle around the coins, as a libation
offering to the spirits attached to the work.

Pray to the spirits that they aid in the reversal of the Turbid Waters
of Malediction directed towards you and mercilessly punish those who
had attacked you.

Give thanks, take three steps back, with left foot first, turn around
and leave the place without looking back.

When back at home take a purifying ritual bath and anoint yourself
with Protection Oil.

earlier and light and place

329

CHAPTER 28

She gwrntizB of Amtabgatatt

Jfor lomtnattoti:

This spell is used in order to dominate a person and is often employed
within the context of coercive amatory sorcery, but can with a few
slight changes also become used in any context when the domination
and subjugation of a person is sought through the power of Amiahzatan.

Elements needed for this ritual:

*

*

a photo depicting the target of the spell, plus any other

personal link that you may have to the person

red Ink of Domination

a suitable quill pen

a large cigar

the tincture of Amiahzatan

a box of matches

a clear glass jar with lid, big enough to hold the photograph

a Domination Powder consisting of a full teaspoon each of

powdered Liquorice root, Calamus root, Jalap root, Masterwort

root, Red Rose petals, Black Poppy seeds and Tobacco

a Domination Oil empowered with Liquorice root,

Calamus root and Bergamot essential oil

a purple 7 day candle

a Rose thorn to inscribe the candle with

a bottle of dark rum or whiskey

1. Open the ritual in traditional manner and call upon the Master
Qayin and His Rose-Crowned Lady and pray to them to attend and
grant power and blessings to your ritual and give them the usual
offerings.

330

oifr the

cfOvaM

,31

__Sw.-

£ -1»

*s? ot the rmmn

to

.W tke Tincture of Jfl

of thte%|

of*

formula tff ,

foot end of

■ m*

€md in All

say your praj

Q7lu flflW

subdmrnH

*r-j|

28

e Amialjfatatt

%-L

r- - ■

a person and is often employed
fey sorcery, but can with a few
| context when the domination
tgh the power of Amiahzatan.

I the spell, plus any other
to the person

2. Lay the photograph of the target upon the altar and focus for at
least 15 minutes on your intention and the exact reasons for why you
need to dominate the person depicted. Write then the target's name,
with the Red Ink of Domination, seven times, in seven different rows,
on the backside of the photograph and then turn the photograph 90
degrees anti-clockwise and seven times write Qalmana's Key Sigil of
Subjugation over the target's name and say:

In the name of Qayin and by the power of the Holy Qalmana, I
dominate, subjugate and enthral you NN and break your will and
make you succumb to me!

3. Pour the Domination Powder into the glass jar and then place the
photograph of the target upside-down inside the jar, so that it faces
inwards. Place at this point also into the jar any other link that you
have to the person, as the more links you have to the target the
stronger the casting of the dominating influences will become.

4. Take a sip of the rum or whiskey and spray it three times into the
jar in order to quicken the powers of the Domination Powder.

Hngh to hold the photograph
of a full teaspoon each of
root, Jalap root, Masterwort

Poppy seeds and Tobacco

I with Liquorice root,
tial oil

W-.

omdle with

and call upon the Master
pray to them to attend and
■ritual and give them the usual

5. With the Tincture of Amiahzatan dress/anoint the cigar from head
(the closed end of the cigar, or the end you normally cut and smoke)
to foot (the open end of the cigar that you normally would light), while
you chant the formula of Amiahzatan seven times.

6. Hold the foot end of the cigar close to your mouth and recite
Amiahzatan's Prayer for Domination into it:

Mighty and most forceful spirit of Tobacco, I pray to you to hear my
supplications and in the name of the Master Qayin lend me your
boundless strength and awaken your spirit within this cigar, over
which I now say your prayers of domination!

Let your sorcerous power become aroused and directed according to
my conjurations and affect the body, mind and soul ofNN, so that
her will becomes subdued by mine!

»

331

Subjugate her five senses and put them all under my control and by
your piercing smoke and burning fire make her see what I want her
to see, hear what I want her to hear, taste what I want her to taste,
smell what I want her to smell and feel what I want her to feel and
thus force her to do what I will her to do!

Mighty Amiahzatan, Strong spirit of the Tobacco, over this cigar I
pray so that your magic channelled through it may conquer and fully
dominate the whole being of NN, so that she does not find a single
moment of peace or comfort until she has degraded herself before
me!

Oppress and torment her, O Most Potent Spirit of Tobacco, and let
your smoke and heat imprint my will upon hers constantly, by the
light of the day and the darkness of the night, until she, by the force
of your magic, utterly succumbs to me!

Command NN and make her yield to me, O Dominant Spirit of the
Tobacco, and in the name of Saint Qayin empower now this cigar so
that it becomes the instrument of your manifestation through which
your powers are to be directed towards the body, mind and soul of
the one that I seek to overpower through your sorcery!

Let the smoke of this cigar carry your spirit through the four winds
and find and overwhelm NN wherever she may be and influence her
thoughts, emotions and dreams in accordance with my will, so that
she surrenders herself to me!

Bless and consecrate this cigar, O Great Amiahzatan, and imbue it
now with your fiery essence and by the grace of the Master of all
Black In Green, let my will become accomplished and NN's will become
fully broken, so that she becomes tamed, humiliated, humbled and
completely dominated by me!

Ahtasha Bahym Koa Amiahzatan! (x7)

7. Light now the cigar in the traditional manner, but instead of lighting
its foot end give flames to its uncut head, thus reversing the cigar.

332

i 40 under my control and by
her see what I want her
what I want her to taste,
it what I want her to feel and

jA* Tobacco, over this cigar I
mmgh it may conquer and fully
jhot s/ie does not find a single
ihkas degraded herself before

Spirit of Tobacco, and let
lupon hers constantly, by the
^t night, until she, by the force

\me, O Dominant Spirit of the

V-

pm empower now this cigar so
W wumifestation through which
rds the body, mind and soul of
your sorcery!

r spirit through the four winds
Wtfhe may be and influence her
pordance with my will, so that

ywat Amiahzatan, and imbue it
i |fce grace of the Master of all
fished and NN's will become
!, humiliated, humbled and

This reversal will aid in the breaking of the will of the target and will
assist in the changing of the target's inclinations.

Smoke the cigar while fully focusing on your will to dominate the
target and through the smoke, which you blow into the jar and towards
the face of the target depicted in photography, project the thoughts
and emotions that you want her to have. Install your own will into
her mind and soul through the breaths of Amiahzatan and imbue her
whole existence with the dictating force of your sorcery.

Let the ash of the cigar fall into the glass jar as you continue to smoke
the cigar and keep smoking it until only less than 5cm is left of the
cigar.

At that point drop the remaining part of the cigar into the jar and
pour rum/whiskey over it so that the jar becomes almost filled and
say:

Praise to Amiahzatan, the Dominating spirit of Tobacco, and glory to
Qayin and Qalmana, through whose grace and sorcerous might this
work is accomplished and now shall become sealed!

Close then the lid of the jar and place it upon the altar, in a suitable
working space before the fetishes and insignia of the Master and the
Lady.

8. Inscribe Qalmana's Key Sigil of Subjugation seven times, in a
downward turning widdershins spiral, upon the purple seven day candle
with the aid of the Rose thorn and anoint the candle with the
Domination Oil in a downward spiral motion.

Place the carved and anointed candle upon the lid of the glass jar and
light it in the names of Qayin and Qalmana.

f>

^Banner, but instead of lighting
t bead, thus reversing the cigar.

Let the candle keep burning until fully consumed and each night, after
the stroke of midnight, in connection to the giving of praise and
incense to the Master and the Lady, anoint, pray over and light a
cigar, in the same way that you did earlier in this working, and project

333

your sorcerous will towards the target kept inside the jar, but this time
let the ashes become collected in the altar ashtray and direct the
influences of Amiahzatan's breath solely through the exhaled smoke.

9. After the seventh night and the seventh cigar the work will be
accomplished and the inclinations and attitude of the target will have
changed according to your own will.

In more difficult cases three seven day candles must be used together
with 21 cigars.

The jar containing the target can be kept as long as you need to
strengthen your hold over her and can be worked periodically in ways
similar to that which has been described, or be hidden close to or
inside the dwelling place of the target or alternatively be buried under
a road that she often crosses.

2. Burn the Rue Incense|
and let the client step
times. Take up the b
towards the client's whohM
of the Rue to remove all thi
hatred and the jealousy

Place the brazier in a
fumigation.

Jtor Purification:

This working is done whenever a client, or some other person in need
of your aid, is to be cleansed through the powers of the Tobacco. In
combination with other cleansing rituals, such as the fumigation with
the Rue Incense and the cleansing herbal bath, this seemingly simple
ritual will remove even the darkest stains and most obsessive shades.

Elements needed for this cleansing ritual:

*

a cigar

a box of matches

a new ashtray

the Tincture of Amiahzatan

a bottle of liquor

Rue Incense

a brazier with self igniting charcoal

a herbal bath blend consisting of 3 or 7 cleansing herbs

best pertaining to the specific needs of the client

Mighty and most forceful i
supplications and in thm
boundless strength and m
which I now say your prm

334

l. Pray over the bottle of the liquor and in the name of Qayin conjure
its fiery powers to remove all impurities and burn and banish all
harmful spirits.

must be used together

Take a sip of the liquor and spray it in a fine mist over the client.
Repeat this step until the front, back and the sides of the client have
been sprayed from head to toe.

2. Burn the Rue Incense inside of the brazier placed on the ground
and let the client step over the brazier and the rising smoke seven
times. Take up the brazier and fan the smoke of the Rue Incense
towards the client's whole body, while silently praying to the daemon
of the Rue to remove all the harmful effects of the evil eye, the poisoning
hatred and the jealousy directed by others at the client.

Place the brazier in a suitable place when finished with this primary
fumigation.

3. Cut the head end of the cigar. Dress the cigar with the Tincture
of Amiahzatan from its foot end to its head end, while you seven times
chant the formula of Amiahzatan and thus consecrate the tobacco.

4. Hold the foot end of the cigar close to your mouth and recite
Amiahzatan 's Prayer for Purification into it:

Mighty and most forceful spirit of Tobacco, I pray to you to hear my
supplications and in the name of the Master Qayin lend me your
boundless strength and awaken your spirit within this cigar, over
which I now say your prayers of Purification!

Let your cleansing and banishing force become aroused and directed
according to my conjurations and with your smoke and fire remove
all impurities from the one that I seek to purify with your aid!

Remove all prof anity , all parasitic shades, harmful currents and curses
placed upon NN, whose body and soul I seek to cleanse and fortify
with your fiery essence and let your blessings imbue this cigar through
which I shall evoke your purging powers!

335

Mighty Amiahzatan, Strong spirit of the Tobacco, over this cigar I
pray so that your magic channelled through it may effectively and
wholly purify NN, so that all unwholesome and pestilent influences
may be banished and removed from him and all misery -bringing
spirits and shades attached to him become scorched by your martial
fire and swept away by your fiery breath!

Sanctify, bless and cleanse NN, O most potent Spirit of the Tobacco,
and let your smoke and fire remove all impurities from his body and
soul, so that no noxious or oppressive influence remains!

■nti] his/her front, back
moke and with the ashes i
ashtray, mark crosses on laaj

both hands and soles ot^j

6. Give the remaining part qj
her to directly go to a
throw it over his/her left
then return home witHM
cigar and coins are

In the name of Master Qayin, I pray to you to fully charge this cigar
with your fiery presence, Mighty Amiahzatan, so that I through it
shall become able to confer your purification, which shall forcefully
revoke all impurities afflicting NN and replace all such maladies with
your fortification and blessings!

Bless and consecrate this cigar, Great Amiahzatan, and imbue it
now fully with your fiery essence and by the grace of the Master of
all Black In Green, let my will become accomplished and grant your
cleansing and fortifying blessings to NN, so that he becomes delivered
from all besetting impurities and unwholesome shades and spirits
and make him fortified and blessed in body, mind and soul!

Ahtasha Bahym Koa Amiahzatan! (x7)

5. Light now the cigar in the traditional manner, but then turn the
cigar so that you place the glowing foot end into your mouth and
instead of inhaling now exhale your breath through the burning tobacco
so that the smoke emitted through its head end becomes directed
towards the body of the client.

By placing the cigar with the burning side in your mouth and exhaling
its smoke out through its head end the fieriest aspect of the power
of the Tobacco will be accessed, as you instead of inhaling smoke will
exhale the fire of Amiahzatan.

Direct this fiery breath towards the client's body, from head to toe,

7. When back at home i
;nd and thus conclude ihl

hath

if this work is performed
uncrossed and will
spiritual purification

,m

Amiahzatan 's Prayer for Mali
of different forms of hostile I
here give the instructions fifl
the destructive forces of jnati
die target with the aid of the;
carries forth with it the Deri

The following elements

a black figure
present the enemy .4
personal links to the
a piece of paper with
times with the blood
a rusty nail (a real C4
a Cursing Oil empom

336

■■■*•

until his/her front, back and sides have been fully cleansed with the
smoke and with the ashes of the cigar, that you collect in the new
ashtray, mark crosses on his/her forehead, nap of the neck, the insides
of both hands and soles of both feet.

potent Spirit of the Tobacco,
impurities from his body and
fluence remains!

6. Give the remaining part of the cigar to the client and instruct him/
her to directly go to a crossroads and there, together with seven coins,
throw it over his/her left shoulder into the centre of the crossroads
and then return home without looking back towards the direction that
the cigar and coins are tossed.

7. When back at home instruct the client to employ the Herbal Bath
Blend and thus conclude the cleansing process through the purifying
bath.

If this work is performed correctly the client will become both cleansed
and uncrossed and will feel invigorated and soon see the results of
the spiritual purification and blessing that he/she has received.

3tor malediction:

Amiahzatan's Prayer for Malediction may be employed within countless
of different forms of hostile sorcery directed at your foes, but we will
here give the instructions for a baneful candle magic ritual in which
the destructive forces of justified hatred are to be channelled towards
the target with the aid of the envenomed breath of Amiahzatan, which
carries forth with it the Dark Dead against the enemy.

The following elements are needed for this cursing ritual:

s body, from head to toe,

*

*

a black figure candle, suitable in shape in order to

present the enemy

personal links to the target of the curse, or otherwise

a piece of paper with his/her name written upon it seven

times with the blood of a rat or some other suitable animal

a rusty nail (a real coffin nail would be optimal)

a Cursing Oil empowered by Asafoetida, Black Pepper corns,

337

*

*

*

Red Chilli powder, Black Mustard seeds, Valerian root,

Tobacco and sulphur

a wide brimmed black, lidded, jar containing seven fistfuls

of cemetery soil bought from the Dark Dead in the name of the

First Gravedigger, for the expressed purpose of bringing

darkness and death upon the target

3 black and white rosaries of Qayin; the first consisting

of 13x7 black and 13x7 white beads to be placed around

your own neck, the second consisting of 7x13 black and

7x13 white beads and the third consisting of 13x7

black beads spaced by 13 white beads

a teaspoon of Red Cinnabar powder

7 teaspoons of Red hot Chilli powder

7 teaspoons of Red Iron Oxide powder

7 teaspoons of gunpowder

a small Blackthorn or Ebony wand

a cigarillo

a large dark cigar

a box of matches

a bottle of liquor

a black piece of cloth

a black candle, for the asking of permission to conclude

the work inside the cemetery

1. On a Saturday night when the moon is in her dying phase open the
ritual in the traditional manner by calling the Master and the Lady,
give to them the usual offerings and then place focus upon the Master's
aspect as the First Murderer and as the Owner of the Dark Dead. Pray
to Him and ask for His blessings, protection and empowerments and
let Him know why you seek to bring destruction upon the target.

2. Pick up the black figure candle and pour a little bit of liquor over
it in order to wash and cleanse it and then light the cigarillo in the
name of Amiahzatan and say:

By the breath of Amiahzatan I exorcise you, O creature of wax, and
make you void and ready to receive the enlinkment to NN, who you
shall embody and act as a direct link to!

the smoke of tfaftj
thus make it pari!
sympathetic enlnki

3. Carve with the
the figure candle aad
Sigil of Bane. Hal
candle and on*
folded name paper. Sag
900 had carved out *m&
ft flat and as smooth m%

the most potent raq
TJnhnkment of Synqpij
do not allow that fid
you mentally pn|
the black figure caa
ler mental connect!

Open and place the Ji
the black and ida
both encircle it and eag
the jar the Cinnabaj
with the small Nad
and pray over it, ml
the King of Gulgl
and destruction

5. Anoint the enlinkedf
09 and transfer your 1
anleficent powers of tft

€l Place the figure
af the Dark Dead andtl
elements with which tai
larture of Amiahzataa
fcot end close to
Malediction into it:

338

, Valerian root,

&

Ir containing seven fistfuls
Hark Dead in the name of the
tod purpose of bringing

ft*

i; the first consisting

to be placed around
of 7x13 black and
g of 13x7

*

Blow the smoke of the cigarillo thirteen times over the figure candle
and thus make it purified from all former influences and ready for
the sympathetic enlinkment to the target of the curse.

3. Carve with the rusty nail the full name of the target on the chest
of the figure candle and on the back of it carve vertically the Master's
Key Sigil of Bane. Hollow out the space underneath the feet of the
figure candle and insert therein the links to the target or his/her
folded name paper. Seal the links with the aid of the black wax that
you had carved out and carefully heat the base of the candle and make
it flat and as smooth as it was before the loading of the personal links.

For the most potent result you may here proceed with the full rite of
'Enlinkment of Sympathetic Effigies', but if time and circumstances
do not allow that full rite just initiate a focused contemplation in
which you mentally project and install the image of the actual target
into the black figure candle and thus strengthen the links and establish
further mental connections between the figure candle and the enemy.

ission to conclude

a ker dying phase open the
(Jbe Master and the Lady,
focus upon the Master's
of the Dark Dead. Pray
and empowerments and
ion upon the target.

hr a little bit of liquor over
■ tight the cigarillo in the

m, O creature of wax, and

)Snkment to NN, who you

4. Open and place the jar containing the cemetery soil upon the altar.
Place the black and white rosaries around it on the altar so that they
both encircle it and empower and direct the shades kept therein. Pour
into the jar the Cinnabar, Chilli powder, Iron Oxide and the gunpowder
and with the small Blackthorn or Ebony wand stir the contents of the
jar and pray over it, in the name of the Lord of the Shadow of Death
and the King of Gulgaltha, to bring merciless pain, fear, madness,
misery and destruction upon your enemy.

5. Anoint the enlinked figure candle from head to toe with the Cursing
Oil and transfer your deadly hatred into his/her body through the
maleficent powers of the oil with which he/she is smeared.

6. Place the figure candle in a standing position inside the black jar
of the Dark Dead and the accelerating, agitating, burning and volatile
elements with which they have been fortified. Dress the cigar with the
Tincture of Amiahzatan, from foot end to head end. Hold it with the
foot end close to your mouth and recite Amiahzatan's Prayer for
Malediction into it:

339

Mighty and most forceful spirit of Tobacco, I pray to you to hear my
supplications and in the name of the Master Qayin lend me your
boundless strength and awaken your spirit within this cigar, over
which I now say your prayers of Malediction!

Let your punishing and annihilating force become aroused and
directed according to my conjurations and with your suffocating
smoke and scorching fire attack the one that I seek to harshly smite
with your aid!

Bring restlessness, sickness, confusion, fear and madness to NN, upon
whom my curses shall be placed and let your vengeful and destroying
spirit fully charge this cigar, so that it shall emit the poison of my
justified hatred, empowered by your sorcerous might, against him/her!

Mighty Amiahzatan, Merciless Spirit of the Tobacco, over this cigar I
pray so that your magic channelled through it may bring down the
pernicious winds of death upon NN, so that he/she becomes stripped
of all blessings and protections and drained of his/her vital essences!

Ahtasha Bahym Koa Amiahm

Let each exhalation of smalm
hatred and through the em
power of imagination instra
which you can envision thejj

When almost the whole
part in the altar ashtray

Curse, attack and afflict NN, O fiery daemon of the Tobacco, and let
your smoke and fire bring damnation to his/her body, mind and soul,
so that no blessing abide with him/her and only the most noxious and
oppressive influences stay attached to his/her wretched being!

In the name of Qayin Occisor, I pray to you tofidly charge this cigar
with your infernal presence, O Mighty Amiahzatan, so that I through
it shall become able to confer your punishments, which shall pitilessly
afflict and stab at the heart, mind and soul ofNN and bring him/her
suffering, weakness, defeat and finally a most disgraceful death!

Bless and consecrate this cigar, O Great Amiahzatan, and imbue it
now fully with your malevolent essence and by the grace of the
Master of all Black In Green, let my will become accomplished and
direct your wrathful and vicious essence towards the annihilation of
NN, so that he/she becomes engulfed by the darkness of the venomous
hate that he/she has incurred and let his/her body and mind become
destroyed and his/her soul forever bound!

If permission is granted
etery where you feel tint
rk will be at their strongflH
remove the black cloth «

10. Open the bottle of liquor
jar in order to awaken the di
as a libation offering in cam
Jar, while in the name of Qi
dark shades to gather and i
enlinked black figure candle 1

li- Light the black figure

340

», J pray to you to hear my
I Master Qayin lend me your
within this cigar, over

ion!

§~force become aroused and
M and with your suffocating
that I seek to harshly smite

h-

*
*■*.

and madness to NN, upon
tyour vengeful and destroying
shall emit the poison of my
might, against him/her!

tfthe Tobacco, over this cigar I
trvugh it may bring down the
9 that he/she becomes stripped
jMined of his/her vital essences!

on of the Tobacco, and let
|p his/her body, mind and soul,
f and only the most noxious and
iMs/her wretched being!

'»

pfrjfou to fully charge this cigar
pAmiahzataih so that I through
payments, which shall pitilessly
%&buL ofNN and bring him/her
|t a most disgraceful death!
jjjv

fmat Amiahzatan, and imbue it
fence and by the grace of the
rmill become accomplished and
per towards the annihilation of
fb the darkness of the venomous
v&is/her body and mind become

Ahtasha Bahym Koa Amiahzatan! (x7)

7. Light the cigar in a reversed manner so that the flames are given
to its uncut head end and smoke it in this reversed form in order to
emphasise the adverse and disruptive nature of the forces that you
seek to direct towards the enemy.

Let each exhalation of smoke become a projection of aggression and
hatred and through the envenomed breath of Amiahzatan and the
power of imagination instruct the shades by the different ways in
which you can envision the frightful demise of the target.

When almost the whole cigar has been smoked place the remaining
part in the altar ashtray.

8. Cover the standing figure candle and the jar with the black cloth
and prepare for taking it out to the cemetery, together with the bottle
of liquor, the black candle and the box of matches.

9. Enter the cemetery in the traditional manner and light the black
permission candle in front of the seventh grave, the first cemetery
crossroads or on some other suitable point of power where you can
ask the Master for His license to complete this cursing ritual.

If permission is granted take the jar to a suitable place within the
cemetery where you feel that the shades you have employed for this
work will be at their strongest, and there place the jar on the ground
and remove the black cloth covering it.

10. Open the bottle of liquor and pour first a small amount into the
jar in order to awaken the shades kept therein and pour out the rest
as a libation offering in consecutive widdershins circles around the
jar, while in the name of Qayin Dominor Tumulus calling upon all
dark shades to gather and smite the enemy that you through the
enlinked black figure candle place in their "mercy".

11. Light the black figure candle and say:

341

As this black figure candle burns so shall NN become consumed by
the hunger and blood thirst of the Dark Dead and by the power of the
justified hatred that he/she has brought down upon himself/herself!

As the flame consumes him/her so shall all the hungry shades consume
his/her vital force and bring darkness and death to him/her!

: a

In the name ofQayin of the Black Cross, bring now pain, fear, sickness,
misery, madness and death to NN!

In the name of Qayin Occisor and Dominor Tumulus, swarm now
upon NN and bring to him/her the cold darkness of the hungry
grave!

Death to NN! (x7)

Take, with the left foot first, seven steps back, turn around and leave
the cemetery in the traditional manner, without looking back and
when paying for your exit pray to Abel the Black to close the cemetery
gates firmly behind you so that no dark shades may follow you out.

Thrice
With an Ebony Knife, a

Open the
Thy blessi

12. When back at home take a cleansing herbal bath in order to remove
the stains of the Dark Dead and the poison of malediction that you
have directed at your enemy.

13. Light a candle for your own protection upon the altar, burn incense
for the Master and give thanks to Him for His aid and then rejoice
in the knowledge that your foe very soon will get what he/she deserves.

342

half NN become consumed by
:Dead and by the power of the
it down upon himself/herself!

the hungry shades consume
tmd death to him/her!

Wring now pain, fear, sickness,

CHAPTER 29

(taatg nf i&teua^ualjak-Seua

Wtdnor Tumulus, swarm now
void darkness of the hungry

Mighty root of the dead

Holy lantern of the worlds below

Inverted torch of Gulgaltha

Receive the red libation

Through the stream that does downward flow

If back, turn around and leave
lor, without looking back and
lie Black to close the cemetery
shades may follow you out.

luabal bath in order to remove
n of malediction that you

iiupon the altar, burn incense
BPfor His aid and then rejoice
hNmD get what he/she deserves.

Thrice blessed and encircled be
With an Ebony Knife, a Dead Man's Bone and an Iron Key

Open the gates that no eyes could see
Thy blessings and curses lend unto me

Devil's root, I entreat thee

Harken to my words and awakened be

By the Holy Lord of the Black In Green

I praise, exalt and summon thee

Rise now from the moistened soil

Man-Dragon move now and uncoil

Grant to me thy Darksome Light

Power, Wealth and Worldly Might

Control of Shades, the Second Sight

And the nocturnal wonders of Soul Flight

Upon crooked tracks guide me

Hidden treasures reveal to me

From captivity keep me free

And all my triumphs shall honour thee

343

Grant all these blessings to me

And I shall faithfully extol thee

With libations of wine and blood feed thee

With smoke and flame empower thee

During the Nights of Venery

To strengthen the bonds of this sacred treaty

In the names ofQayin and Qalmana

Enter now the league of my Famuli

So their grace be upon both thee and me

And their wrath befalls our enemy

Salve Mardazdahak-Deva Mandragora Alrunal

344

taps To me
Hxtol thee
■hhodfeed thee
WKpower thee
Venery
sacred treaty

tit&Qalmana
fmy Famuli
ffc thee and me
enemy

i»

*-■■

Hmdragora Alruna!

H

(;«?.-

ti

$V

,JV.

CHAPTER 30

limegar ©mctures

Wormwood, Garlic and Rue,
the returning of Malefica bade!

Gum Benzoin, Jalap root po^

Wine Vinegar, for the opening m

Besides the more usual tinctures made within our work there are also
those made with vinegar used as the solvent extracting the spiritual
virtues of the plants. Such vinegar tinctures may not always be suitable
for use, because of their stronger scent, but within some context they can
be even more potent than the tinctures made with normal distilled alcohol.

There are many different kinds of vinegar and each of them confers
to the tincture made with their own special qualities and powers, for
example White Alcohol Vinegar is perfect for the stronger rites of
purification, for the breaking of curses and the undoing of spells. Red
Wine Vinegar is powerful when it comes to counteracting and reversing
of magical aggression and Apple Cider Vinegar is the best choice when
it comes to love and money matters.

The following is a simple and short list of magical vinegar tinctures
that can aid in the practice of sorcery:

Black Pepper corns, Red Chilli powder and sulphur infused in White
Alcohol Vinegar, used for the banishing of enemies.

&

Cinnamon, Rosebuds and Damiana infused in Apple Cider Vinegar,
used in connection with amatory workings and love-witching.

*

Basil, Bay leaves and Allspice i|
for money conjure. 15

-^ \

Rue, Hyssop and Agrimony,
removing of the Evil Eye and

•"3

Asafoetida, Dragon's Blood and
Vinegar, used for the rites of
and parasitic shades.

All these vinegar tinctures
most often they are employed wHj
and either sprinkled where thd
way to wash that which they am
when edible plant elements are 1
incorporated into the target's in
love-witching.

By understanding the simple foil
these and by learning the attrib|
it becomes possible to create a ■
for employment within the

346

Wormwood, Garlic and Rue, infused in Red Wine Vinegar, used for
the returning of Malefica back to the sender.

*

Gum Benzoin, Jalap root powder and Rowan wood infused in Red
Wine Vinegar, for the opening of the paths.

*

in our work there are also

||vent extracting the spiritual

may not always be suitable

within some context they can

with normal distilled alcohol.

and each of them confers
qualities and powers, for
for the stronger rites of

the undoing of spells. Red

counteracting and reversing

ar is the best choice when

of magical vinegar tinctures

Basil, Bay leaves and Allspice infused in Apple Cider Vinegar, used
for money conjure.

*

Rue, Hyssop and Agrimony, infused in White Alcohol Vinegar, for the
removing of the Evil Eye and the stains of the dead.

*

Asafoetida, Dragon's Blood and Camphor, infused in White Alcohol
Vinegar, used for the rites of exorcism and the banishing of all obsessive
and parasitic shades.

*

ijbsed in Apple Cider Vinegar,
lings and love-witching.

All these vinegar tinctures can be used in many different ways, but
most often they are employed within the rites of aspersion and ablution
and either sprinkled where their effects are sought or used in some
way to wash that which they are meant to influence. In certain cases,
when edible plant elements are infused, vinegar tinctures can also be
incorporated into the target's food, for example within the context of
love-witching.

By understanding the simple foundation of making tinctures such as
these and by learning the attributes and powers of the Black In Green
it becomes possible to create a multitude of different vinegar tinctures
for employment within the magical rites and spells.

347

CHAPTER 31

Hamaurpfctc Armmtr £>fn;tl

The Hamadryadic Armour Sigil is a sign received as result of the
secret treaties between the Temple of Qayin and the Black In Green
and is a mark by which the protection and powers of eight powerful
plant spirits are called upon, often within the context of talismanic
magic, but also within certain other more esoteric settings, where the
soul of the employer becomes armoured and reshaped in accordance
with the astral forms of the eight combined. Such uses we shall leave
undisclosed and by the sigil itself the faithful will be able to obtain
the knowledge needed for its more secret applications directly through
the Black In Green themselves.

The eight plants with spirits
sigil are Yew, Black Hellel
Trumpet, Whitethorn and Th^
essences of these eight plants, ti
paint required for the tracing «N
consecrated.

When drawn with such ink
containing in equal parts of the I
the sigil becomes a powerful d
mighty sword, as it directs ttae^
each Black In Green connected

The sigil can also be marked wfl
on the outside of a lidded urn <■
elements harvested from each <gfl
the urn is also placed the adi
eight, drawn on a piece of panH
the altar as a fetish, granting*
conquering of foes with the ad
also becomes a point of intend
workings connected to the Hi
possible.

The Hamadryadic Armour Sigil

348

The eight plants with spirits connected to the shielding powers of this
sigil are Yew, Black Hellebore, Blackthorn, Aconite, Elder, Angel's
Trumpet, Whitethorn and Thorn Apple and it is with the unified
essences of these eight plants, obtained via tincturing, that the ink or
paint required for the tracing of this sign can become sanctified and
consecrated.

When drawn with such ink and fumigated with an incense blend,
containing in equal parts of the harvested share from these eight plants,
the sigil becomes a powerful shield against all enemies, but also a
mighty sword, as it directs the belligerent and baneful emanation of
each Black In Green connected to it towards any would-be aggressor.

The sigil can also be marked with the correctly sanctified ink or paint
on the outside of a lidded urn or vase, which then becomes filled with
elements harvested from each of the eight plants connected to it. Into
the urn is also placed the activated spirit signature of each of the
eight, drawn on a piece of parchment or paper. Such urn is kept upon
the altar as a fetish, granting both protection and means for the
conquering of foes with the aid of the spirits connected to it, but it
also becomes a point of interaction through which the more esoteric
workings connected to the Hamadryadic Armour Sigil can become
possible.

c Armour Sigil

349

ft

CHAPTER 32

©he Making of Moly Wuttt

This simple, but very powerful and useful, ritual is employed whenever
Holy/Lustral Water is to be created with the aid of the Master's seated
essence. The Fetish/Talisman carrying that essence should ideally be
one carved out of bone and ensouled according to the traditional methods.

Holy Water made in the manner here presented can serve many
purposes and will most often be utilised within the rites of aspersion,
baptism, consecration and ablution where the conferring of the Master's
powers charged into the water is to be bestowed upon that which it
is used upon.

times and through each cad
to the Master and ask Him t
virtues you require. ■

"4

Place the remaining cigar

■<m

2. Pour water into the txm#

May my Master's sanctitwk
Work through it shall beam
power ofQayin!

May this water receive and*
and serve His servant's Warn

May His Blessings and

Add the flower petals from
other chosen plant elei
widdershins motion with tke

The following elements are needed for the making of the Holy Water

*

a Bone Paye talisman

a terracotta bowl (with a fitting flat lid)

clean well or spring water

a cigar

liquor

a small candle (colour depending on the specific attribute

you want the water to receive)

red Carnation petals (or other plant element with attributes

corresponding with the specific virtues sought)

3. Pick up the cigar and
the contents of the bowl din
Him anew to imbue the
require. si

■ l; 1

4. Light the candle and hold
*Salve Qayin" salutation,
you earlier had employed,
the bowl so that its hot
solidifying wax, a sevenfold ■
the water. ^

¥?■

1. Place the Paye inside the terracotta bowl. Recite over the bowl seven
times the Formula of Calling corresponding to the aspect of the Master
whose blessings and powers you want to access. Spray liquor from
your mouth upon the talisman inside the terracotta bowl three times
in order to quicken its Spirit and then blow cigar smoke over it seven

5. If the Holy Water is
over the water and ask the Ml
to grant His complete empon
down and extinguish its fifl
essence to it. The water is d

350

times and through each exhalation of the smoke direct your prayer
to the Master and ask Him to bestow upon the water the specific holy
virtues you require.

Place the remaining cigar in the altar ashtray.

2. Pour water into the bowl and over the Paye talisman and say:

May my Master's sanctitude grant holiness to this water so that my
Work through it shall become fully accomplished, by the grace and
power ofQayin!

May this water receive and confer the Holiness of my Saint of Death
and serve His servant's Work, conducted in His sacred name!

^presented can serve many
prithin the rites of aspersion,
jj|e conferring of the Master's
jpstowed upon that which it

May His Blessings and Empowerments be!

Add the flower petals from one, three or seven red carnations (or some
other chosen plant elements) to the water, stir it thirteen times in a
widdershins motion with the index and middle fingers of your left hand.

making of the Holy Water:

3. Pick up the cigar and with seven exhalations of its smoke towards
the contents of the bowl direct your entreaties to the Master and ask
Him anew to imbue the water with the specific empowerments you
require.

£ OD the specific attribute

element with attributes
es sought)

4. Light the candle and hold it in your left hand and recite once the
"Salve Qayin" salutation, corresponding to the formula of Calling that
you earlier had employed, and then tilt the candle seven times over
the bowl so that its hot wax drops into it. This creates, through the
solidifying wax, a sevenfold sealing of the powers of the Master within
the water.

5. If the Holy Water is needed urgently you must at this point pray
over the water and ask the Master, Our Good Saint of Sinistral Death,
to grant His complete empowerments and then turn the candle upside-
down and extinguish its flame into the water, thus giving its fiery
essence to it. The water is at this point ready for use.

351

:. : -?

If the Lustral Water on the other hand is to be utilised at some later
point in time the flat lid is instead to be placed upon the terracotta
bowl and the candle placed upon it and allowed to become fully
consumed by the flame, which in this fashion also will grant its fiery
essence to the water, while at the same time allowing the essence of
the Master and that of the Carnation (or any other plant used within
it) to more fully saturate it. When the candle has burnt out the Holy
Water will be ready for use.

At this point the Paye can be taken out from the bowl and placed back
upon the altar.

If the Holy Water so created is to be used at a later time it is good
if it is filtered, poured into a tinted bottle with the addition of 1/5
of Vodka, over which you have prayed. When kept in a dark and cool
place such Lustral Water is known to retain its virtues for at least a
whole lunar month.

iTJ CTj lTj CTj CTj lTj lYJ
r^ r^ r^ r^ r^ r^ r^

The colour of the candle used within this rite can be white, green, red,
black or purple.

White is most often used for the workings of the dead, but also for
healing, blessing and certain forms of protection.

Green is most often used for the workings of the plant spirits, but also
for abundance, growth and money conjure.

Red is most often used for the workings of fiery passions, but also
for quickening, martial protection and victory.

Black is most often used for the workings of malediction and death,
but also for protection, occult knowledge and spirit summoning.

Purple is most often used for the workings of domination, but also
for consecration, spiritual elevation and empowerment.

352

CHAPTER 33

Mumt of (Eleansinn; 3ltt

from the bowl and placed back

A potent tincture for the cleansing of all vessels and tools meant to
contain or channel holiness and light is made by the leaves of Rue,
Sage and the Yerba Mate tree, as all these three plants possess powerful
abilities, especially when it comes to the rites of purification, and their
spirits are great protectors of those who approach them correctly.

it rite can be white, green, red,

Even though all of these plants separately are potent allies of our
Work they become even stronger when they are unified by the way
of tincturing, as their extracted essences when conjoined create a
triple-flamed spiritual fire, with powers to eliminate all unwanted
influences and establish purity.

of the plant spirits, but also

For the making of this tincture an equal amount of enspirited and
dried leaves of each plant is powdered, mixed and placed inside of
a green tinted 700cl glass bottle, with a fitting metal screw cap, so
that 2/5 of the bottle becomes filled. The bottle is then filled with
strong vodka, leaving enough room so that by its shaking the plant
elements can be mixed, in order to so assist the extraction and
conjunction of their essences. The bottle's cap is screwed on and it
is shaken 49 times and the spirits of Rue, Sage and Yerba Mate are
prayed to and asked to lend their cleansing and protective powers.

The Green Point of the Skull is then planted and activated in the
traditional manner, with the bottle placed at the centre, with the black
candle positioned carefully upon its flat metal cap. The Master Qayin
Qatsiyr, after having been called upon through His Green Point and
Formula of Calling, is prayed and asked to lend His own Flames of

353

I
1

Purification to the tincture.

i

il
"4

When the work upon and through the Green Point of the Skull is done
the bottle of tincture is removed and kept upon the altar and for the
49 following nights vigorously shaken for at least 5 minutes each
night, while the following conjuration is repeatedly prayed over it:

Aroused be, O Trident Flame of Purification!

Ablaze be and rise within the solvent bearing your essences,

And by the Power ofQayin conjured be to serve as Purgatorial Fire!

CD

K ■

Blazing Spirits of the holy triad of Black In Green,
Become as One to burn all impurity, unwholesomeness and prof anity ,
And leave nought but that which is good and with our Work and Will
in harmony!

After the 49th night the tincture is to be filtered and will at that time
be ready for use. The pressed marc is then to be taken out and scattered
in a forest, while the three Black In Green are given praise and thanks
to.

The tincture of the Triple-Tongued Flame of Cleansing Fire so created
will become a most potent tool and aid greatly in all rites of purification,
not only of tools and objects but also of the bodies and souls of the
living, when for example added in moderate amount to cleansing
ritual baths or in other suitable ways become employed in connection
to ablutionary rites.

The purpose of the folio
granting protection against
the enforcers of laws of
from seven Black In Green «j
the Conqueror of the Law. T
tested and proven and wft9
construction it holds immaH
deflecting the attention of met
who would prosecute the faitUI
Qayin, the Once Cursed and J

The following elements are nti)

*

*
*
*

*
*
*
*

*

*

1 walnut

7 dried Rowan be
7 small pieces of Deifl
Oregano herb ^

Fennel Seeds :

Black Mustard s
Celandine herb
sulphur powder
a small piece of
and blessed for the
sanctified black ink,
the essences of the
to be employed inside
a quill pen

354

Jr'.-J

CHAPTER 34

Ha I nut Salts man
Against the iCaui

IB <rf Cleansing Fire so created
eativ in all rites of purification,
if the bodies and souls of the
■derate amount to cleansing
employed in connection

The purpose of the following ritual is to create a potent talisman
granting protection against and invisibility in the minds and eyes of
the enforcers of laws of man. The power of this talisman is derived
from seven Black In Green and the Master Himself, in His aspect as
the Conqueror of the Law. The potency of this talisman has been
tested and proven and while being a relatively simple magical
construction it holds immense power and grants a shielding halo
deflecting the attention of meddlesome individuals and confuses those
who would prosecute the faithful followers of the Good Saint of Outlaws,
Qayin, the Once Cursed and Seven Times Blessed.

The following elements are needed for the assembling of the talisman:

*
*

*

*

*

1 walnut

7 dried Rowan berries

7 small pieces of Devil's Shoestring Root

Oregano herb

Fennel Seeds

Black Mustard seeds

Celandine herb

sulphur powder

a small piece of paper which has been cleansed

and blessed for the work

sanctified black ink, empowered by a tincture bearing

the essences of the same seven elements which are

to be employed inside the walnut talisman

a quill pen

355

*

a big cigar

*

a black candle

*

a copper nail

*

matches

*

liquor

*

mineral oil

*

strong glue

1. Initiate the ritual in a traditional manner and serve Sancte Qayin
His general offerings. Direct a prayer to the Master, in His aspects
as the Saint of Killers and the Exiled Protector of the Outlaws,
pertaining to the work at hand and explain to Him that you need His
blessings in the form of His protection against the 'lackeys of the law'
and ask Him to make you invisible in their eyes and minds and to
confuse, blind, mislead, obstruct, disgrace, conquer and banish them
all.

2. Crack open the walnut in such a way that you get two whole,
perfect, halves and remove the nut meat (make sure to have several
walnuts, for sometimes one must go through many before getting two
perfect halves).

Place the two walnut shells side by side on the altar, with the empty
sides up, so that they become two talismanic vessels that you, in the
name of the Master Qayin, shall fill with the required elements and
powers.

3. Place all the herbal elements, which in beforehand should have
been empowered and enspirited through the Green Point of the Skull,
in fitting containers upon, or in front of, the altar and quicken their
powers by spraying liquor over them, while at the same time mentally
praying to their Black In Green to fully awaken and lend their blessings
to your work.

Leave the talisman paper

Light then the cigar in the name of Amiahzatan and repeat the same
process as you did with the liquor, and focus the power of your will,
through the smoke, towards every herbal element, arousing their spirits
and conjuring them to the task at hand.

Place then the 7 pieces of tbl

356

4. Take the small piece of paper and draw with the consecrated ink
the Master's Nigromancy Sigil on one side. Outside the circle of the
sigil write three times with small letters 'Blind the law!'

jMDer and serve Sancte Qayin
Id tbe Master, in His aspects
sd Protector of the Outlaws,
fein to Him that you need His
(gainst the 'lackeys of the law'
f their eyes and minds and to
conquer and banish them

Blow tobacco smoke over the sigil and pray to the Master to hide you,
protect you and to make you invisible in the blinded eyes and minds
of the law.

When the ink has dried turn the piece of paper and on its other side
draw the 'Blind the Law Sigil', which is reserved solely for these kinds
of workings against the lackeys of the law (e.g. policemen, judges,
prosecutors, tax collectors, lawyers etc.).

Blind the Law Sigil

Blow tobacco smoke upon the 'Blind the Law Sigil' in order to activate
it, and focus on how the emanations of the Nigromancy Sigil, marked
on the other side of the paper, filters through it and charges it with
the powers of the First Saint of All Outlaws, Our Master Qayin.

Leave the talisman paper on the altar to dry.

5. Place the 7 dried Rowan berries in one of the empty walnut shell
halves, blow tobacco smoke over them and in the name of Qayin pray
for the protection of the Rowan's mighty daemon.

Place then the 7 pieces of the Devil's Shoestring Root (each circa 5mm

357

long) in the same shell half, blow smoke over them and pray to the
root's spirit to tie the feet of all the lackeys of the law and to prevent
them from investigating, pursuing or in any other way bothering you.

and banish all the la

Add to the contents of the shell a pinch of Oregano, blow smoke over
it and ask its spirit to repel all servants of the law and to turn their
steps away from you.

6. Fold now the paper marked with the sigils away from yourself as
many times as possible, since the intention is to direct outwards the
blinding influences. Place the folded talismanic paper in the same
shell half that you have filled with the other elements and blow tobacco
smoke over it, while asking the Master to blind the enemy and make
you invisible in their eyes and minds.

7. Place a small pinch of sulphur in the other, still empty, half of the
walnut shell and blow tobacco smoke over it, asking its elemental
spirit to burn, punish and banish all the lackeys of the law.

Place a pinch of Fennel Seeds over the sulphur, give them smoke and
ask them to keep away all the lackeys of the law and lead them astray.

Place then the candle in a. 1

10. Apply the glue to boilt

1

shells, and carefully and pri

Blow now tobacco smoke a
chant 21 times:

Add a pinch of Celandine powder to the contents of the walnut shell,
blow smoke over it and pray that it grants you aid in escaping the
clutches of the law.

Finally add a pinch of Black Mustard Seeds upon the Celandine, give
them tobacco smoke and ask them to confuse and blind all lackeys
of the law.

8. Cleanse the black candle and inscribe both the Blinding the Law
Sigil and the Master's Nigromancy Sigil upon it, with the help of the
copper nail. Anoint the candle with a scentless mineral oil and then
dress it with a blend consisting of all the seven different elements with
which you filled the two halves of the walnut shell.

Blow tobacco smoke over the candle and pray to the Master to charge
it with the power to confuse, blind, mislead, obstruct, disgrace, conquer

The talisman can then be
the left pocket.

In order to keep this talisn
must, with the help of a
elements that were used to
oil, with which you have to i
night.

358

and banish all the lackeys of the law.

9. Light the charged candle and carefully let the black wax drop into
the first half of the walnut and then into the other one, in order to
seal the magical powers of the different elements they carry.

Push down with your left hand's thumb upon the still warm wax so
that the sealing becomes as smooth and as even as possible, and make
sure that the wax does not cover the inner edges of the walnut shells.

Place then the candle in a candleholder and let it burn upon the altar.

10. Apply the glue to both sides of the inner edges of the two walnut
shells, and carefully and precisely close them by pressing them together.

The end result should on the surface look just like a normal walnut
and one should not be able to see that it was ever opened.

Blow now tobacco smoke on the now charged and sealed talisman and
chant 21 times:

Confuse, blind, mislead, obstruct, disgrace, conquer and banish all
the lackeys of the law and make me invisible in their eyes and minds!

11. Place the talisman close to the dressed and burning black candle
upon the altar, praise the Master and close the work in a traditional
manner, but let the black candle burn down as an offering to the spirit
of the talisman.

The talisman can then be placed in a small black pouch and carried
in the left pocket.

In order to keep this talisman strong and its magical charge alive you
must, with the help of a mineral oil base and the same kinds of
elements that were used to fill the walnut shells, create an ensorcelled
oil, with which you have to anoint and feed the talisman every Monday
night.

359

Every time the talisman is anointed with this oil, you have to chant
7 times:

Sancte Qayin, Obscurentur Oculi Eorum ne Videant!

When not carrying this talisman on your person you must keep it
upon the altar, so that it retains its enlinkments and power to and
through the Master.

CrtA

(fotquer tlje

■i

^

The following oil formula is a ij|
and the overcoming of, the nn|
the haltering forces of the law.]
In Green of eleven plants,
combating and conquering of
bind, limit and combat the poqg
Spirit. 4

The Following elements are m
Eleven, for the Conquering of |

*
*

*
*

a suitable glass jar wjft|j
500ml Almond Oil
1 part Fennel seed
1 part Oregano powder^
1 part Black Mustard m
1 part Poppy seeds pcnp
1 part Rowan leaves, bq
1 part Galangal root pa

I part Jalap root powdq

II Devil's shoestring fail
1 part Fern leaves powd
1 part Black Pepper cob
1 part Celandine herb p
copper talisman with a j
around the inner sickle!
copper talisman markjo^
copper talisman marfc^j

360

fch this oil, you have to chant

ne Videant!

person you must keep it
rfmkments and power to and

CHAPTER 35

Conquer the i&tui (8)U Sfarimtla

The following oil formula is a very potent means for protection against,
and the overcoming of, the many obstructions set upon one's path by
the haltering forces of the law. This oil unifies within itself the Black
In Green of eleven plants, all possessing the powers to aid in the
combating and conquering of those who in the name of the law would
bind, limit and combat the progress of the blessed ones of Awakened
Spirit.

The Following elements are needed for the creation of this Oil of
Eleven, for the Conquering of the Laws of Ten:

*
*

a suitable glass jar with lid

500ml Almond Oil

1 part Fennel seed powder

1 part Oregano powder

1 part Black Mustard seeds powder

1 part Poppy seeds powder

1 part Rowan leaves, berries and wood powder

1 part Galangal root powder

I part Jalap root powder

II Devil's shoestring bits

1 part Fern leaves powder

1 part Black Pepper corns

1 part Celandine herb powder

copper talisman with a Hendecagram traced

around the inner sickle part of the Falx Bellicum sigil

copper talisman marked with the Blinding the Law sigil

copper talisman marked with the Blinding the Enemy sigil

361

*

*
*

copper talisman marked with Qayin's Key Sigil of Protection

copper talisman marked with Qalmana's Key Sigil of Invisibility

copper talisman marked with the Nigromancy sigil of Qayin

copper talisman marked with the Sorcery Sigil of Lebuda

a piece of black cat, wolf, coyote, fox, raven or crow bone

a small black onyx stone

a cigar

a small Rowan wand for stirring

a black seven day candle

Jalap root, Celandine and Oregano oil,

for the anointing of the candle

a piece of black cloth

black string

!i:

All herbal elements must be fully enspirited and conjured to serve the
work against the law, either by the sacred rites of harvest or via the
empowerments granted to them individually through the Green Point
of the Skull.

All plant elements so made ready are to become mixed and made as
One, while prayers are spoken over them in order to fully align them
to the cause of the lawless. They are then to once again be placed upon
the Green Point of the Skull, this time first upon the point of Qayin
and then upon that of Qalmana, so that they receive the full
empowerments of both the Master and the Lady.

When ready, the herbal elements are to be placed inside the glass jar
and there become united with the seven copper talismans, which all
must become consecrated in beforehand and rolled into tight scrolls.
To the contents of the jar also the bone of the totemic animal chosen
for these workings is to be added, together with the onyx stone,
being a stone connected to all the mysteries of Enshrouding With
Black and Invisibility.

The contents of the jar become at this point collectively conjured
through the smoke of a cigar, in order to aid in the overcoming of
the law by confusing, blinding, misleading, obstructing, disgracing,
conquering and banishing all its enforcers and champions and thus

grant to the user of the ofl 1
Qayin and Sancta Qalmana, il
and that of the Eleven Black i

The carrier oil is poured
then are stirred in widde
and once again prayed o

1

When ready, the lid of the jm^

before the central fetishes. 4

j

The black seven day candle H
kind of conjuration as the Otfl
giving of the cigar smoke atfl
the Jalap, Celandine and Otoq

»,*.

The candle is placed secwro)
Holy Names of Qayin and Q

-.-a

When the candle has been
wrapped with the black cladM
to protect its contents from d
after this sealing of the jar ft
prayed over and further coop
Qayin and Qalmana and tfcri
Green. Ǥ

After the 49 nights of shaking
for use within all rites of

The oil can at this point be
immense powers when it
and has in such contexts pro
who would imprison and otb

362

grant to the user of the oil the protection and blessings of Sancte
Qayin and Sancta Qalmana, in their aspects as the Saints of Outlaws,
and that of the Eleven Black In Green.

The carrier oil is poured over the elements within the glass jar, which
then are stirred in widdershins direction with the small Rowan wand
and once again prayed over.

When ready, the lid of the jar is closed and it is placed upon the altar,
before the central fetishes.

The black seven day candle is cleansed and inscribed with the same
kind of conjuration as the one employed earlier in connection to the
giving of the cigar smoke and then anointed from top to bottom with
the Jalap, Celandine and Oregano Oil.

The candle is placed securely upon the lid of the jar and lit in the
Holy Names of Qayin and Qalmana.

become mixed and made as
in order to fully align them
once again be placed upon
upon the point of Qayin
b that they receive the full
I the Lady.

placed inside the glass jar
)em copper talismans, which all
H and rolled into tight scrolls.
i of the totemic animal chosen
together with the onyx stone,

ries of Enshrouding With

When the candle has been fully consumed the whole oil jar is to be
wrapped with the black cloth and tied with the black string, in order
to protect its contents from the light. During the following 49 nights
after this sealing of the jar it is to be shaken each night while being
prayed over and further conjured to serve its cause, in the name of
Qayin and Qalmana and through the spirits of the eleven Black In
Green.

After the 49 nights of shaking and praying over the jar it will be ready
for use within all rites of anointment.

The oil can at this point be filtered or be kept as is and it will possess
immense powers when it comes to all sorceries aimed against the law,
and has in such contexts proven to be a mighty conqueror of those
who would imprison and otherwise punish the antinomian.

363

CHAPTER 36

0% (Srarter fEndjantmEtrt mb
mi for tfje Blurting of tfje l&mi

The following ritual is another means through which the lawless may
gain invisibility in the eyes and minds of the enforcers of the law and
escape their tyranny. In a world governed by Archonic decrees meant
to crush the Spirit and bind the strong, it is sometimes necessary to
employ sorcery in order to retain one's freedom and accomplish that
which needs to be done. In contrast to the Walnut Talisman Against
the Law already presented, this ritual serves more directly and
aggressively to obscure the sight and mind of any and all servants of
the Demiurge who in the name of the laws of man would suppress
the free will of the blessed ones of Awakened Spirit.

The following elements are needed for this work:

*
*

*

*
*
*
*
*
*
*

general offerings for the Master and the Lady
a piece of black cloth, in beforehand cleansed and consecrated
by being washed in an infusion of Aconite, Male Fern
and Black Pepper

a piece of white chalk empowered by the spiritual essences

of Hemlock, Black Pepper and Rowan

a bottle of liquor

a cigar

matches

5 pieces of paper

a bottle of Concealment and Invisibility Ink

a quill pen

4 eyeballs of pig, obtained through ritual slaughter

or purchased from a butcher

a black pillar caiKJHe
a small ceramic pfat)
a vial of Conquer dl
4 normal sized bladl
4 candle holders 1
4 long spines of Up
4 long spines of Wfci

•j

4 small braziers j
an incense blend

Pepper, Poppy
Celandine herb and j

l. Open the working in thl
Master and the Lady and fi

Ask for their protection
blind the eyes and cover m$
the law that you seek their ]
the eyes of those who, in tfaas
and prosecute you and to tM
shall lead them away from j

Pray to the Master and dM
shades and spirits opposed?
and protection and thus lead
and their enemies are y<

-=»

2. Place the black cloth npo
white chalk mark 'The

364

36

Mil

mt mtb
of % Haw

hroagh which the lawless may
rf the enforcers of the law and
Ml by Archonic decrees meant
jpifc is sometimes necessary to
: freedom and accomplish that
Kike Walnut Talisman Against
III serves more directly and
of any and all servants of
of man would suppress
■keneii Spirit.

a black pillar candle

a small ceramic plate

a vial of Conquer the Law Oil

4 normal sized black candles

4 candle holders

4 long spines of Blackthorn, harvested in Qayin's name

4 long spines of Whitethorn, harvested in Qalmana's name

4 small braziers

an incense blend consisting in equal parts of enspirited Black

Pepper, Poppy Seeds, Mustard Seeds, Oregano, Fennel Seed,

Celandine herb and Galangal root

l. Open the working in the traditional manner and call upon the
Master and the Lady and present to them their offerings.

Ask for their protection against the law and entreat them to forcefully
blind the eyes and cover with darkness the minds of the enforcers of
the law that you seek their protection against. Pray to them to stab
the eyes of those who, in the name of their profane laws, would pursue
and prosecute you and to afflict them with a blinding confusion that
shall lead them away from you and usher them to their own demise.

work:

r

r and the Lady
hand cleansed and consecrated
«f Aconite, Male Fern

|pd by the spiritual essences
hmac

Pray to the Master and the Lady to direct the powers of all their
shades and spirits opposed to the law to grant you their aid, power
and protection and thus lead you to victory, as your enemies are theirs
and their enemies are yours.

2. Place the black cloth upon the floor before the altar and with the
white chalk mark 'The Greater Seal for Blinding the Law' upon it.

is*

imsibility Ink

|pgh ritual slaughter

365

The Greater Seal for Blinding the Law

Take a sip from the bottle of liquor and spray it out from your mouth
three times over the seal in order to quicken it. Light then the cigar
in the traditional manner and with its smoke retrace all lines of the
seal, while through the breath of Amiahzatan silently conjuring it with
the following words:

Let their eyes be stabbed, darkened and blinded, so that they may not
see me!

Place the remaining part of the cigar in the altar ashtray, when the
whole seal has been properly retraced with the tobacco smoke.

3. On one of the pieces of paper write with the sanctified ink your
own name seven times, on seven succeeding rows, and then draw a
widdershins circle around the written names.

Around the circle surrounding your name draw the Qalmana's Key
Sigil of Concealment, while praying to Her to grant you invisibility
in the eyes of those who you seek Her protection against.

Draw another circle, this time around Qalmana's Key sigil, and pray
to Her to fully cloak you with Her shroud of concealment.

Around this second circle o|
praying to Him to let His bla
blind your accusers and pra

Draw a third circle aro
to Him to fully enfold yam |
in the eyes of the profane,
darkness.

■iFJ

4

Place this piece of paper arit

Blinding the Law. i|

i

4. On each of the four othfl
specific lackey of the law m
to blind and attain invisibflitj
against, in similar fashion
in seven succeeding rows.

Over the name or title, writh
the Law, so that the cental
the seven horizontal linei
representing those that

Lay down each of the pieceej
upon one of the four symbl

1

.■■(

Upon each of these papea
blind your foes, place thai,

5. Around the black pillar
seven times the Key Sigfl a
Concealment, so that Qayi
Qalmana.

n

Underneath the base of die
a widdershins drawn ci:

Anoint the candle with the I

366

the Law

¥

y it out from your mouth

n it. Light then the cigar

ke retrace all lines of the

silently conjuring it with

tbbnded, so that they may not

fe the altar ashtray, when the
with the tobacco smoke.
i

* with the sanctified ink your
Reding rows, and then draw a

draw the Qalmana's Key
9 Her to grant you invisibility
ir protection against.

kQrimana's Key sigil, and pray
mod of concealment.

Around this second circle draw Qayin's Key Sigil of Protection, while
praying to Him to let His bloody scythe become your shield by making
blind your accusers and prosecutors.

Draw a third circle around the Key Sigil of the Master, while praying
to Him to fully enfold you in His light and so grant you invisibility
in the eyes of the profane, who mistake such brilliant lumina for
darkness.

Place this piece of paper at the centre of the traced Greater Seal for
Blinding the Law.

4. On each of the four other pieces of paper, write the name of the
specific lackey of the law or the governmental agency that you seek
to blind and attain invisibility in eyes and minds of and need protection
against, in similar fashion as to how you earlier wrote your own name
in seven succeeding rows.

Over the name or title, written seven times, draw the sigil for Blinding
the Law, so that the central vertical line of that sigil crosses over all
the seven horizontal lines created by the written name or title
representing those that must be blinded.

Lay down each of the pieces of paper, written and marked accordingly,
upon one of the four symbols of the arrow-pierced eyes of the seal.

Upon each of these papers spelling out the sorcerous intention to
blind your foes, place then one of the four pig's eyes.

5. Around the black pillar candle, from its top to bottom, inscribe
seven times the Key Sigil of Protection followed by the Key Sigil of
Concealment, so that Qayin's blessing becomes followed by that of
Qalmana.

Underneath the base of the pillar candle inscribe your own name and
a widdershins drawn circle around it.

Anoint the candle with the Conquer the Law Oil, while imbuing it with

367

the power of your sorcerous will, amplified by the spiritual charge of
the oil.

Place the candle back in its]

darkening of each eye. j

Place the small ceramic plate on the paper bearing your name, at the
centre of the seal, and position upon it the inscribed, anointed and
charged pillar candle.

Light the candle in the names of Sancte Qayin and Sancta Qalmana
and give to them salutations and praise.

6. Take each of the normal sized black candles and anoint them with
the Conquer the Law Oil, from the bottom to the top, while more
aggressively focusing your sorcerous will to defeat and blind the
servants of the corrupt laws of man.

Place each candle in its candle holder and place a candle holder over
the tip of each arrow piercing the four blinded eyes depicted in the
seal.

8. Position each of the
shaped parts of the seal,
them burn a plentiful

•

J

With the Greater Seal for
again for the Master's and
and ask them to forcefuDjj
whom this working is coodb

9. Close the work when
remain until all candles hav

v.

At that point, take the
and the Key Sigils of Qayin
times and keep it as a

Light each candle and say over its flame, seven times, the following:

Saint Qayin and Holy Qalmana, make blind their eyes and with the
darkness of Death engulf their minds, so that they may not see nor
persecute me!

7. Wrap carefully each of the pig's eyes in the piece of paper that it
was placed upon and pierce each of the small packages so created with
one spine of Blackthorn and one spine of Whitethorn, so that the two
long thorns create a cross pattern, holding in place the paper wrapped
around each eye.

Take the four stabbed eves
to those who you seek to bin
and blinded eyes and buiy t
the other two under a Wfai
disposal of the eyes is to fai
them in a T or Y-shaped dfl
in an X-shaped crossroads «

Thus the work becomes
and engulfed by a confus^^

Place each pierced eye back on its place upon the seal and pour drops
of black wax from the candle placed in front of each, while saying
seven times over each eye stabbed and now darkened by the black wax
the following:

May the eyes of the law blinded be, so that by the powers of Qayin
and Qalmana, I remain unaccused, unseen and free!

368

led by the spiritual charge of

Place the candle back in its place, upon the tip of the arrow, after the
darkening of each eye.

that by the powers of Qayin
and free!

8. Position each of the small braziers upon one of the triangular
shaped parts of the seal, marking its four cardinal points, and within
them burn a plentiful amount of the incense blend.

te Qayin and Sancta Qalmana

With the Greater Seal for Blinding the Law now fully activated, pray
again for the Master's and the Lady's protection and boon of invisibility
and ask them to forcefully stab and blind the eyes of those against
whom this working is conducted.

9. Close the work when ready, but let the seal and everything on it
remain until all candles have been fully consumed.

At that point, take the piece of paper marked with your own name
and the Key Sigils of Qayin and Qalmana, fold it towards yourself four
times and keep it as a powerful talisman.

■e, seven times, the following:

Take the four stabbed eyes and hide them close to some place connected
to those who you seek to blind. If this is not possible, take the stabbed
and blinded eyes and bury two of them under a Blackthorn tree and
the other two under a Whitethorn tree. A third alternative for the
disposal of the eyes is to bury them in cemetery crossroads, two of
them in a T or Y-shaped crossroads of Qalmana and the other two
in an X-shaped crossroads of Qayin.

Thus the work becomes sealed and the enemy becomes duly blinded
and engulfed by a confusing and misleading darkness.

369

CHAPTER 37

pz[[ mb j^tgfl of SmriHtbtlitg
- 3$x minding tfje lEgea

Saint of Killers, O wielder of the Reddened Scythe,

Cloak me now with your living shadows
And bless me with the powers of the endless night!

Stab the eyes of my foes and remove their sight,

May invisibility and protection now be granted by your Might,

As you shield and illuminate me with your Holy Black Light!

May all your blessings now be upon me

And all your curses cover the eyes of the enemy,

So that your protection and the boon of invisibility

Becomes awarded to me!

Let the sight of my accusers now blinded be,
Twist their minds; lead them astray and by your boundless power

Keep me free!

I pray
Stab and
Stab the eyes
Seven times seven blinding

May all your h
As you cover me uritk

By the
The eyes and minds qf<
And robed with the Sh

370

/ pray to you O Mighty Qayin,

Stab and blind the eyes of my enemy!

Stab the eyes and remove the sight of my enemy!

Seven times seven blinding blows deliver now to the eyes of my enemy!

May all your blessings and curses now granted be,
As you cover me with your dark shroud of invisibility !

By the spear, sickle and fire of Qayin,

The eyes and minds of all my pursuers will now blinded be,

And robed with the Shadows of Death, I remain ever victorious,

blessed and free!

Reddened Scythe,
r living shadows
of the endless night!

371

CHAPTER 38

frager for Protection

Holy Saint of all Assassins, I pray to you!

O blessed Qayin, you who are the Left-handed Saint of Death, protect
me, your faithful servant, against the wretchedness of all my enemies!

Let your Reddened Scythe become my impenetrable shield and
with its blade reflect back a Sevenfold Retaliation against all those
who direct the poisoned darts of their feeble hatred towards me!

Holy Saint of All Those Who Walk In Exile, I who adore you call
upon you to defend me against the evil of those who would oppose
me!

Let your thorny vines become the chains that bind all my foes and
with your seven keys lock all their paths in life, save for those dark
roads which shall lead them to their demise!

' £gjj* •**'W-V#»"*&W£g^WT V **-^ —

>*£.?>

4*3

In the same way that the blood of the clay-born Abel was spilled,
I NN, your faithful devotee, now pray to you to spill the blood of all
my known and unknown enemies, so that I shall become liberated
from them and saved from all that they conspire against me!

T

r„ ...^iis^-T---.— -

c ■^.,-l^.c ■:■ siy#*. A imft

Mighty Saint of Death, O Holy Master Qayin, I beg you now to
intervene on my behalf; protect me against all those who stand in
my way and, for the sake of your own greater glory, conquer them
all and thus grant me both safety and victory!

*st«cv-^--

J^Aff.*Xi*i'?

i ^.-^ ■■ ■■ " l«-

Amen!

372

■te-

."%.

fr'

Mkmded Saint of Death, protect
wretchedness of all my enemies!

tmy impenetrable shield and
M Retaliation against all those
r feeble hatred towards me!

bt Exile, I who adore you call
trf of those who would oppose

pmns that bind all my Joes ana
paths in life, save for those dark
r demise!

Fife clay-born Abel was spilled,
My to you to spill the blood of all
so that I shall become liberated
ffcey conspire against me!

&■ .

master Qayin, I beg you now to
It against all those who stand in
own greater glory, conquer them
fend victory!

CHAPTER 39

$ ntger for 3Uumtnatt0tt

Holy Father of the Igneous Bloodline, I pray to you!

Fire-Crowned Master Qayin, I who serve your Divine Will implore
you to bless me with your Black Light and to illuminate me and guide
my steps upon the thorny path that I walk in your name!

Let the illuminating halo of shining darkness that cloaks your exalted
Spirit dispel the obscurity of my mortal ignorance and reveal to me
the acosmic truths that the Archons of finite existence aspire to keep
concealed!

Master of Sinistral Death, O Mighty Qayin ben Taninsamael, let your
coronating fires of apotheosis cast their shadowless light upon my
body, soul and spirit and bless me with inspiration, wisdom and the
revelations of your still concealed mysteries!

Holy Lord of the Triple Flames of Necrosophic Gnosis, I who belong
to your exiled kindred call upon you to lend me your Undying Light
of Divinity and to aid me in the full awakening of my Fire-Born Self
by enflaming your Luciferic Mark that is branded upon my Spirit!

Let the Black Flames of your Third Coronation and Final Elevation
arouse the Fiery Serpent-Blood which courses through my veins and
enlighten me in the same manner that the Bearer of Light, the Great
Adversary, enlightened you during the course of your own Lawless
Becoming!

O beloved Qayin, begetter of my own True Self and Spirit, you who

374

pm and Final Elevation
^through my veins and
ihcr of Light, the Great
your own Lawless

are the Lord of the Shadow of Death, I pray now to you to dispel the
shadows and obscurities of this illusory life and to show me the
splendours of your Kingdom Within Myself, by granting me the
wisdom and insight that shall usher me towards Liberation and
Ascension!

Amen!

i&fand Spirit, you who

375

CHAPTER 40

frager Against €ncmtE0

Lord of Death, Master Qayin Falxifer, O you who are my keeper
and protector, I pray to you to act harshly against my enemies!

Let your reddened scythe fall down upon all those who wish me harm
and who openly or in secret conspire against me!

Blind their eyes so that they may not see me!

Deafen their ears so that they may not hear me!

Remove their tongues so that they may not bear witness against me!

Shatter their minds so that they may not think of, or remember, me!

Cut off their hands so that they may not hold me, steal from me or
take up weapons against me!

Paralyse their feet so that they may not pursue me!

Let your scythe become my sword of conquest and with a sevenfold
stab through their hearts return to them all the evil that they would
had directed against me!

Amen!

Gold Crowned Majesty of Dei
owner of all the riches ofthwi
I never go wanting for anytki

Act on my behalf, bring to mi
and grant me the riches ream*
both the dead and the liiingfi

Make so that concealed
and so that my enemies
poverty or misery!

Powerful Saint of Death, gr*%
and I shall always invoke yot
spread your glory and do ym

Let a most fruitful harvest feq
so that I shall be able to endm

without being too distracted I

■ '*

Make a ruling on my behalf*
becomes overwritten and gra
profit and copious earnings!

Let gold and riches shower mt
and detachment that can be*

376

40

it lEnemteH

CHAPTER 41

frager fat {IroBpmtg

O you who are my keeper
rshty against my enemies!

'i*

all those who wish me harm
wgainst me!

me!

Gold Crowned Majesty of Death,

owner of all the riches of the underworld, make so that

I never go wanting for anything that I would desire or need!

Act on my behalf, bring to me wealth and fortune,
and grant me the riches reaped from the fields of
both the dead and the living!

£

rme!

bear witness against me!

tt think of, or remember, me!

hold me, steal from me or

Make so that concealed treasures become attainable to me,
and so that my enemies never get to see me fall into
poverty or misery!

Powerful Saint of Death, grant me abundance and prosperity ,
and I shall always invoke your name, praise you with offerings,
spread your glory and do your Work ever so gratefully!

Wt pursue me!

$m*quest and with a sevenfold
all the evil that they would

ft.

<iV-

Let a most fruitful harvest befall me,

so that I shall be able to endure this life of plight,

without being too distracted by all base material needs!

Make a ruling on my behalf so that cruel destiny by luck
becomes overwritten and grant to me fortune, winnings,
profit and copious earnings!

Let gold and riches shower me and bless me with the freedom
and detachment that can be attained through prosperity!

Amen!

377

CHAPTER 42

jlntpr far Patff-G&pwtutg

■H I

<

frager for ttfe i

Holder of the Seven Keys, I pray to you, O my Holy Saint of Death!
You who are the remover of obstructions and opener of all
closed paths and doors, hear now my supplications!

Mighty Qayin, guide me towards the realisation
of my Self-defined Destiny and let your scythe

sweep the road ahead, cutting down all that would hinder me!

Traverser of the Paths of Thorns, Bones and Fire, it is to you I pray so
that all tracks leading to my chosen destination become by your powers
and blessings firmly paved and my footsteps become led towards the
attainment of all goals set in accordance with
my Sorcerous Will!

Holy Qayin, opener of the Seven Paths and the Seven Gates,
let now your keys be turned in my favour and grant me
safe passage towards success, liberation and glory!

Lord of the Crossroads of Death, let the liminal points upon which

1 walk in your Holy Name take me beyond the limitations
that by cosmic fate have been decreed and forcefully remove
all that which is meant to block my Path of Lawless Becoming!

O Lord of Nod, open now all roads and unlock all doors so that I through
my wanderings shall reach that which I seek to accomplish and let my
success upon the paths add to your own Crowning Glory, as I am of your
Blood, a bearer of your Mark and faithful to your cause eternally!

Qayin, Holy Saint ofSini&m
the mighty and the cause of
rival and buried him in ffccj
triumphant and thus
It is to you that I pray!

I pray to you, O Great Motfj
the thorns of punishment
brought death, died and
thus a vanquisher of life

You who victoriously
one opposed to and by off
name and ask you now ro oj
conquest!

Grant me total victory
under my full subjugation

In resemblance to how Abel
become tamed, humbled and

Mighty Master, I pray to
within me overpower the db
become another proof of ytm
granting me complete frriaq

Amen!

378

ET

CHAPTER 43

Prayer far tfje feujuerfttg af a lUual

r scythe

Uthat would hinder me!

Wand Fire, it is to you I pray so
timation become by your powers
become led towards the

Qayin, Holy Saint of Sinistral Death, you who are the conqueror of
the mighty and the cause of dark miracles; you who conquered your
rival and buried him in the first grave, over which you stood
triumphant and thus became the ruler and subduer of enemies;
It is to you that I pray!

I pray to you, O Great Master, who proudly and defiantly bore
the thorns of punishment as the royal Crown of the Exiled and who
brought death, died and rose to become deathless, immortal and
thus a vanquisher of life itself!

You who victoriously walked the widdershins and left path of the
one opposed to and by all of creation, I praise your blessed and holy
name and ask you now to aid me in my cause and to grant me
conquest!

Grant me total victory over my opponent NN and place him/her
under my full subjugation and dominance!

In resemblance to how Abel was subdued by Qayin, let now NN
become tamed, humbled and conquered by me!

Mighty Master, I pray to you, let your spiritual fire that I bear
within me overpower the clay of my adversary, and let my victory
become another proof of your Unbound Power and Glory, by
granting me complete triumph over my opponent, NN!

379

Forceful Sovereign, grant now to me the total and crushing victory I
seek and make my rival and foe suffer defeat and become forced to
succumb before me, as it would be abominable to let one who is of
your Flame of Black Light be bested by creature born solely of
mortal clay!

Amen!

380

Bof and crushing victory I
Viand become forced to
Me to let one who is of
Whtre born solely of

i^V

PART
III

ttje £>zttztB nf (Sulgaltlja

*

*to.

381

4
en

Snuocattnn of

f

a

By the three, seven and three
Gate of the Mighty Dead be
spirits be banished, leaving ^
Spirit's Flame! ,

By Sataninsamaelilith, by Am
Qayinaamah; I call upon theSh

May the Draconic, the Qaymi
hear my beckoning call and ntf

..,„.+

Let me now become sanctified I

Hear me, Mighty Ones, andq
bestow upon me the illumination
of life, in which you all now bm

Come to me, NN, who am oftht
child of Qayin and Qalmana, a
wisdom you have to impart!

Ascended Ones, to you I col
Transcendent Spirits I now

Come forth now from the Gat
between the worlds become opt,
Nameless and Unknown Divimi

CHAPTER 44

Smrocatton ui tlfe HKigljtg Btub

By the three, seven and three knocks of the Rowan wand, let now the
Gate of the Mighty Dead be opened wide and all profane shades and
spirits be banished, leaving way for the Blessed Ancestors of my
Spirit's Flame!

By Sataninsamaelilith, by Anamlaqayiniyaqalmana and by Tubal-
Qayinaamah; I call upon the Shades and Spirits of the Holy Bloodline!

May the Draconic, the Qayinitic and the Nefilimic ancestors now
hear my beckoning call and return!

i

■M

Let me now become sanctified by the presence of the Blessed Dead!

Hear me, O Mighty Ones, and make your presences known to me and
bestow upon me the illumination of the light from beyond the darkness
of life, in which you all now bask!

Come to me, NN, who am of the lineage of the Cunning Serpent and a
child ofQayin and Qalmana, and inspire and bless me with the holy
wisdom you have to impart!

O Ascended Ones, to you I call and it is your Enduring Souls and
Transcendent Spirits I now invoke!

Come forth now from the Gates of Death, and let the crossroads
between the worlds become opened wide, for it is in the name of the
Nameless and Unknown Divinity in Ain that I call upon you!

383

Come forth and accept the simple offerings I present to you as tokens
of my love and longing and commune with me, as I am one who in
life walks with Death, seeking the liberation of the Blessed Dead,
while still afflicted by the limitations of this accursed life!

I lovingly entreat you all to come and grant me the Light of the Dead,
in order to dispel the darkness of this finite and illusory life!

I call upon you, O Holy Ones of the Serpent's Blood, by the powerful
names of Sataninsamaelilith, Anamlaqayiniyaqalmana and Tubal-
Qayinaamah, come and grant me your wisdom, power and guidance
and lead me to the Hidden Points, where I while still bound by life
may drink from the nectar of the Liberating Death!

I invoke and invite you all, O You who are of Qayin and Qalmana's
Fiery Blood, let your spirits now fill me with the Light of the Other
Side and guide my footsteps upon the Thorny Path of the Exiled!

Come, O Fire-Crowned Dead, and let your Coronating Flames of
Sanctity dispel the falsities of clay-born life and show me the truth
hidden behind and beyond this fallen existence, caused by the foolish
and blind Demiurge!

Come now to me, O Mighty Dead belonging to the side of the Black
Light, and grant me the insights needed in order to walk in your
footsteps and attain the elevation and liberation that you through the
Spirit's Deathly Ascent have obtained!

384

wpenfs Blood, by the powerful
niyaqalmana and Tubal-
\om, power and guidance
I while still bound by life
g Death!

are of Qayin and Qalmana's
with the Light of the Other
y Path of the Exiled!

Wtfour Coronating Flames of
lm Hfe and show me the truth
existence, caused by the foolish

g to the side of the Black

in order to walk in your

Hon that you through the

CHAPTER 45

Sije 13 Hameu Mzuob of
ttje iffltightn TBzua

Within the Qayinite Cult of the Dead, innumerable shades and spirits
of the Mighty Ones belonging to our Holy Bloodline are venerated and
communed with in order to create connections to and receive guidance
from those Blessed Ones that have walked the path before us. Included
in this category are all those that have possessed an Awakened Spirit
and who through death have reached liberation from the dungeons
of the Demiurge and traversed the pathways leading to the Other Side,
or in other ways managed to escape the cyclical hell of hylic rebirth.

There are those amongst these dead that have taken seat within the
points in-between the world of the Archons and the realms of the
Black Light, and as such they have become liminal entities venerated
as gods, demons or saints, depending on the context and the traditions
in and through which they have been contacted and experienced.
However they are perceived and understood by others they remain to

us still as respected ancestors, connected to our own Inner Divine

Sparks by the bonds of the Serpent Seeded Spirit-Flame.

Within the context of esoteric work with the Mighty Dead, the 12
names of the Line of Cain mentioned in Scripture, plus the secret Holy
Name of Qalmana obtained from apocryphal sources, making 13 names
all in all, have become a formulaic point of enlinkment between us
and all those known and unknown Mighty Dead. These names represent
the Seven Generations of Qayin before the flood and are the following:
Qayin, Qalmana, Enoch, Irad, Mehujael, Methusael, Lamech, Addah,
Zillah, Jabal, Jubal, Tubal-Qayin and Naamah.

385

f.
■ i

Out of these thirteen there are two who are believed to not have
directly belonged to the bloodline of Sataninsam, and are instead
thought to have been wedded into it, these two being Addah and
Zillah, the mothers of Jabal and Jubal and Tubal Qayin and Naamah.
Who these two mysterious women were, where they came from and
why they were receptive for the Spirit-Blood is a mystery left for
contemplation, but it is sufficient to say that they did serve the impulses
of the Spirit Awakened and the Black Light of the Other Side, as they
gave birth to some of the most important, powerful and enspirited
amongst our Holy Ancestors.

The Thirteen Said

These Thirteen Mighty Dead represent all those named and unnamed
belonging to the Awakened Ones of the Spirit, from both before and
after the flood, and occupy, within the context of Necrosophic Sorcery,
the Thrones of Skulls and Bones holding dominion over all the Faithful
Dead and commanding power over all the spiritless dead of the
bloodlines of the profane. These thirteen, eleven of which being placed
beneath the two exalted thrones of Qayin and Qalmana, before whom
they all kneel, become the points of egress for the Spirit's Deathly
Ascent and the overshadowing forces ruling all the dead.

The Thirteen-Star of the Gate of the Dead, placed upon the altar of
their veneration, and the thirteen parts of Qayin's Seventh Key Sigil
of Death are all connected to these mysteries, with the souls of these
Mighty Ones being enlinked to their thirteen points and thirteen parts,
establishing through them the outer connections to their Spirits,
residing on the Other Side.

Each of the thirteen parts of the Seventh Key Sigil of Death is in truth
an individual Soul Signature of one of those named heads of the
Mighty Dead, manifested in sigilic form.

The Following is the esoteric connection between the thirteen parts
of the Seventh Key Sigil and the souls of the thirteen named Mighty
Dead of our ancestry, each part being a separate key unto itself,
possessing the power to call upon the Shades of the Mighty within
the communal rites of Necrosophic Veneration and the sorceries in
which the aid of any and all of them is sought.

386

plio are believed to not have

f Sataninsam, and are instead
I these two being Addah and
pad Tubal Qayin and Naamah.
re; where they came from and
lood is a mystery left for
tfajt they did serve the impulses
of the Other Side, as they
powerful and enspirited

The Thirteen Soul Signatures of the Mighty Dead:

l- Qayin

2- Qalmana

3- Enoch

^B those named and unnamed
IT Spirit, from both before and
pentext of Necrosophic Sorcery,
^dominion over all the Faithful
ill the spiritless dead of the
pa» eleven of which being placed
j£bi and Qalmana, before whom
for the Spirit's Deathly
fating all the dead.

Dead, placed upon the altar of
•a of Qayin 's Seventh Key Sigil
es, with the souls of these
n points and thirteen parts,
r connections to their Spirits,

r'"

an Key Sigil of Death is in truth
those named heads of the

|jan between the thirteen parts
§«f the thirteen named Mighty
lag a separate key unto itself,
|E Shades of the Mighty within
ration and the sorceries in

is sought.

4- Irad

5- Mehujael

6- Methusael

7- Lamech

8- Addah

9- Zillah

10- Jabal

11- Jubal

sr

y°

TV

12- Tubal-Qayin

13- Naamah

x

387

Amongst these Thirteen there was a division between the First Seven
named and the following Six, but by the addition of the Spiritual Fire
brought by the Falling Angels that division was mended and Thirteen
became as One, turning now the Seventh key and opening the Gate
of Death, leading to the Eleven. Here is a mystery for contemplation,
as many secrets have been concealed within the visible forms of myth.

iT^i lTj k.TJ wTJ lT^j lT^j LT4

r^i ^p *r ^r *i* *r ^r

Exoteric sources can shed little light on the mysteries connected to
these Mighty Dead of Qayin and Qalmana's bloodline, but apocryphal
and esoteric traditions, both old and new, will be able to provide a
few seeds of gnosis which, if sown and watered properly, may through
the Grace of the Mighty Ones germinate and bring about Revelation.

It is up to each of the faithful to seek the mysteries, from both spiritual
and material sources, in order to open up the paths enabling the
shining forth of the Light of the Dead, but we will here provide two
examples of some small, but visible, pieces of the puzzle.

In connection to Zillah we offer the following quotation from The
Book of Jasher:

"For in those days the sons of men began to trespass against God,
and to transgress the commandments which he had commanded to
Adam, to be fruitful and multiply in the earth.

And some of the sons of men caused their wives to drink a draught
that would render them barren, in order that they might retain their
figures and whereby their beautiful appearance might not fade. And
when the sons of men caused some of their wives to drink, Zillah
drank with them and the child-bearing women appeared abominable
in the sight of their husbands, as widows, for to the barren ones only
they were attached.

And in the end of days and years, when Zillah became old, the Lord

388

opened her womb. And she conceived and bare a son and called his
name Tubal Cain, saying, after I had withered away have I obtained
him from the Almighty God.

And she conceived again and bare a daughter, and she called her
name Naamah,for she said, After I had withered away have I obtained
pleasure and delight."

the mysteries connected to
*s bloodline, but apocryphal
, will be able to provide a
leered properly, may through
fte and bring about Revelation.

The relevant aspects lie as usual hidden within the scriptures of the
profane, as for every word written in order to hide the truth an echo
of it, even if it be very silent, will ring out its concealed verity to those
who by the Spirit can hear.

In this case there are mysteries here connecting Zillah to the darker
lunar mysteries of Lilith and in her proclamation of having obtained
a child from "the almighty god" we can see a clear reflection of Eve's
statement when she had acquired Qayin. Here lies the beginning of
mysteries worthy of contemplation.

fcBowing quotation from The

As for the second example, in connection to the more modern, but
lesser known, lore attributed to that which has been labelled as
freemasonry, we can find one interesting text named "The Legend of
the Temple" as published by Charles W. Heckethorn, in his book about
Secret Societies. The following is a short quotation from that text:

"Enoch, a son of Cain, taught men to hew stones, construct edifices
and form civil societies.

Irad andMehujael, his son and grandson, set boundaries to the waters
and fashioned cedars into beams.

Methusael, another of his descendants, invented the sacred characters,
the books ofTau and the symbolic T, by which the workers descended
from the genii of fire recognized each other.

Zillah became old, the Lord

Lamech, whose prophesies are inexplicable to the profane, was the
father ofJabal, who first taught men how to dress camels' skins; of
Jubal, who discovered the harp; ofNaamah, who discovered the arts

389

of spinning and weaving; of Tubal-Cain, who first constructed a
furnace, worked in metals, and dug subterranean caves in the
mountains to save his race during the deluge; but it perished
nevertheless, and only Tubal-Cain and his son, the sole survivors of
the glorious and gig antic family, came out alive."

The quoted text is remarkable in more ways than one and should be
studied in its entirety, not for the sake of it being an ancient or
historically authentic document, but because it is a clear example of
'inspired writing' and in essence harmonious, in many ways, with our
own Traditional Gnosis, especially because of its unusually strong
anti-Demiurgic and pro-Luciferian stance.

The statement about the survival of Tubal-Qayin and his unnamed
son should be considered in the light of our own gnosis, as presented
in the 'Apocryphal Revelations of the Qayinite Genesis' chapter of this
book.

It must here be made clear that value given to the writings of those
not standing within the Circle of the Faithful must never be
overestimated, even if they sometimes may provide forms and
structures through which Spirit can communicate its Alogos, and that
true insight in the end only can be attained through practice and
actual communion with the unseen, as our work is not that of
archaeology or mundane history, and is instead mystical and spiritual
in both approach and intention.

It is therefore more rewarding to seek the spiritual reality of myths
via spiritual routes, instead of solely look to the writings of others for
the disclosing of that which only can be revealed by the interaction
between the living and the dead.

Let the Altar of the Mighty Dead therefore become the desk in front
of which their mysteries are studied and contemplated, and in time
let experience be your primary teacher in these matters.

390

jEbm, who first constructed a
if subterranean caves in the
f the deluge; but it perished
d. Ms son, the sole survivors of
Bout alive."

r.'

e wavs than one and should be
ake of it being an ancient or
because it is a clear example of
Bwous, in many ways, with our
of its unusually strong

Sfcbal-Qayin and his unnamed
of our own gnosis, as presented
te Genesis' chapter of this

IV

te

B given to the writings of those
lithe Faithful must never be
may provide forms and
unicate its Alogos, and that
attained through practice and
as our work is not that of
m mstead mystical and spiritual

lc the spiritual reality of myths
pftk to the writings of others for
rhe revealed by the interaction

become the desk in front
pad contemplated, and in time
in these matters.

CHAPTER 46

frapr for % ilujljtg Sean

In remembrance of the Blessed Dead I pray, O Mighty God, for the
Spirits of the Faithful both known and unknown I now pray to you;
grant to them your Endless Power; let the Black Illuminating Light
from beyond the cosmic barriers shine upon them; grant them, I pray
to you, Eternal Bliss, and the Holy Splendour of your Gnosis!

Eternal Divinity, you who rule outside of the prison-house of finite
creation, I pray to you to cast upon me, and all your other faithful
children, the shadowless rays of your Thoughtless Light, and grant
that we all, who are following the examples of those Mighty Dead
who have already achieved your Gnosis, become able to climb the
steps of the Cross and ascend through the Point of the Flame Crowned
Skull, and thus one day attain the same transcendence as those Mighty
Ones now free from the shackles of finite life!

1 praise you, Alien Divinity Before and Beyond All Aeons, for the
blessings already bestowed upon those for whose memory and mighty
deeds I continually give to you thanks, and pray that I may one day
become, like them, fit to enter the Kingdom of Black Light and in
Spirit attain union with all those with whom I share True Kinship!

I pray to you, O Mighty and Unknown God, to eternally empower
those who in life and through death sought your Truth and ask you to
ever keep them on Your Path, leading back to the Source of Divinity,
even beyond that glorious Other Side to where I strive and in where
they now reside, so that we all may join you in Formless, Limitless
and Endless Power and Glory!

*-

391

May the Light of the Un-Manifest shine upon the Faithful Dead and
may they all see and know that they are not forgotten by those still
shackled to the dungeons of finite life and rejoice in the knowledge
that their cause is still championed upon Earth, as it is on the Other
Side!

I pray for the Mighty Dead, who have paved the Path of Thorns upon
which I now walk and I ask you, O Divinity Most High, to bless them
eternally and ever draw them closer to your own Holy Spirit, so that
they, as drops of rain falling back into the eternal sea of their origin,
may achieve fullness in your Non-Being!

All praise to those of the Spirit, to the Awakeners of the Spirit and to
the Divine Source of the Spirit!

Amen!

392

kpon the Faithful Dead and
i mot forgotten by those still
wd rejoice in the knowledge
[Morth, as it is on the Other

wmi the Path of Thorns upon
tbf Most High, to bless them
jpv own Holy Spirit, so that
le eternal sea of their origin,

Vakeners of the Spirit and to

CHAPTER 47

2tf)£ uttfirtmt Jtointeii &tut af

The following is the Thirteen Pointed Star sign of the Qayinite
Bloodline, being the secret essence behind the Gate of the Dead and
a beckoning call to the Thirteen Named Ancestors and to all those
blessed Unnamed Ones joined with them:

393

This alternative version of the Thirteen Pointed Star is to be marked
with the Ensouled Ink of Qayin, or if the Ensouling Tincture has yet
not been produced with a sanctified ink containing the essences of
Myrrh, Wormwood, Tobacco and Rowan, upon a piece of cleansed and
dedicated parchment.

With each point and line drawn and each key marked, its corresponding
name must be intoned and projected into the lines and angles of the
talisman so created and all the lines and Soul Signatures must be
drawn and written in the correct succession.

The Mark of Qayin in the middle of the star is to be drawn lastly, while
the thirteen names of the Heads of the Mighty Dead are chanted in
their proper sequence, starting with Qayin and finishing with Naamah.

By the smoke of a cigar the thirteen so named and marked are to be
petitioned to become enlinked to their respective point and Soul
Signature. Finally thirteen small black candles, marked with each of
the Soul Signatures, are placed upon small plates and positioned upon
each of their matching points and lit in the Holy Names of those
Mighty Dead.

A mixture of Myrrh, Wormwood, Tobacco and Rowan is burnt as incense
and the dead are prayed to and asked to bestow their light, power,
inspiration and protection.

When all candles have burnt down the Thirteen Pointed Star of the
Qayinite Bloodline is ready and consecrated and becomes placed
underneath the visible Gate of the Dead altar disk of their altar.

This talisman will aid in the further strengthening of the manifestations
of the Blessed Dead called upon and will grant additional protection
against all profane and intruding shades and spirits.

HoHaruun of

The Rosarium of the Mightjr^
to the Shades and Spirits «ij
Bloodline. It possesses the pm
with them and calls upon tfaep
This rosary talisman is comb
Qayin and Qalmana and m i
thrones belonging to each ofc

The Rosarium of the M ighly Jj
talisman and an amulet toj
Workings of Gulgaltha, as it \
of those Elevated Dead tk
commanding and controlling)
to the clay-born bloodline of

The rosary in question co

13x7 black onyx (or Gabon fit
13x2 quartz crystal beads «i
13 bone or scrolled/ rolled
one of the thirteen Soul

If the thirteen marked
human bones, but if coi
of the soils of Gulgaltha,
cases hollow ceramic skull hi
loaded with the powdered bm
of seven cemetery crossi

394

pnted Star is to be marked
Ensouling Tincture has yet
(Containing the essences of
pm a piece of cleansed and

CHAPTER 48

ifousarfum of tht iUfghto 3mh

Tm to be drawn lastly, while
tighty Dead are chanted in
finishing with Naamah.

Rowan is burnt as incense
ow their light, power,

een Pointed Star of the
and becomes placed
disk of their altar.

The Rosarium of the Mighty Dead is a powerful talisman connected
to the Shades and Spirits of the Blessed Ancestors of the Qayinite
Bloodline. It possesses the power to strengthen all forms of interaction
with them and calls upon their blessings, guidance and empowerments.
This rosary talisman is connected to the Named Ones of the Line of
Qayin and Qalmana and is a link to the thirteen keys, gates and
thrones belonging to each of them.

The Rosarium of the Mighty Dead can also be employed as a powerful
talisman and an amulet to be placed around the neck during the
Workings of Gulgaltha, as it lends both the protection and authority
of those Elevated Dead that it is linked to and assists in the
commanding and controlling of the lesser ghosts of those belonging
to the clay-born bloodline of Adam.

The rosary in question consists of 130 beads all in all;

13x7 black onyx (or Gabon Ebony) beads

13x2 quartz crystal beads

13 bone or scrolled/ rolled up copper beads, each bearing the mark of

one of the thirteen Soul Signatures of the Seventh Key Sigil of Qayin

If the thirteen marked beads are to be made of bone it is ideal to use
human bones, but if consecrated properly via the ensouling powers
of the soils of Gulgaltha, even animal bones may be used. In certain
cases hollow ceramic skull beads marked with the thirteen signs and
loaded with the powdered bones of a Faithful Dead, or the mixed soils
of seven cemetery crossroads, can also be employed.

395

If these beads are to be made of copper, very thin sheets of pure copper
must first be cut into rectangular shapes, circa 3cm in length and 2cm
in width, which then are inscribed with one of the thirteen signs of
the Seventh Key Sigil of Death and rolled up tightly into a small scroll
shaped copper bead.

Each of these marked beads are to be blessed in the name and upon
the sign of each of the named ancestors of the Qayinite bloodline, by
being placed on their corresponding part of the Thirteen Pointed Star
of the Gate of the Dead. There they must remain and gain the Blessings
of the Mighty Dead for at least seven weeks, before they can be
incorporated into the rosary, and it is during this period that they will
gain their primary enlinkments to the powers of the ones represented
by and accessed through the thirteen signatures marking the points
of that star.

The sequence in which the beads are to be strung, before their
consecration via ablution and fumigation, is the following: a quartz
bead is followed by seven onyx beads, an additional quartz bead and
then a marked bone or copper bead. This sequence is repeated until
all beads are strung.

The correct order in which the marked beads are strung is of importance
here and they must be threaded in the following reversed order:
Naamah, Tubal-Qayin, Jubal, Jabal, Zillah, Addah, Lamech, Methusael,
Mehujael, Irad, Enoch, Qalmana and Qayin.

By stringing the marked beads in this reversed order of the line of
descent the end resulting rosary will become correctly shaped and the
marked beads will correspond with the visible Gate of the Dead sigil
encircled by the thirteen Soul Signatures of the Mighty Dead.

The loose ends of the rosary are to be tied by thirteen knots, each
sealed in the name of one of the Holy Antecessors, here starting with
Qayin and ending with Naamah.

As for the consecration ritual itself a strong tincture made of the
enspirited wood powder, or other plant parts, of Ebony, Elder, Rowan,

396

ythin sheets of pure copper
3cm in length and 2cm
of the thirteen signs of

pp tightly into a small scroll

in the name and upon
Qayinite bloodline, by
rfthe Thirteen Pointed Star
pain and gain the Blessings
before they can be
this period that they will
of the ones represented
marking the points

bo be strung, before their
y is the following: a quartz
Stfditional quartz bead and
Frequence is repeated until

Cypress, Blackthorn, Rose, Yew, Holly, Juniper, Palo Santo, Oak,
Whitethorn and Apple are needed. The bottle in which the tincture
is made must contain l part of the thirteen trees mixture and 5 parts
of strong vodka and be left in a dark and cool place to macerate for
at least 31 nights, during which you each night must shake the bottle
and pray to the Black In Green for their assistance.

Each Black In Green of the thirteen trees contained in the tincture
must during these 31 nights be entreated properly and asked to grant
their relevant blessings and empowerments, in order to open up the
paths and the gates for the Mighty Dead and aid in the enlinking of
the rosary to their lingering souls and Blessed Spirits.

When the tinctured essence of the thirteen trees has so been obtained
the consecration ritual itself can commence on a following Monday
night, in connection to the traditional workings with the Mighty Dead.

1. Remove the piece of quartz crystal normally kept inside the central
water glass of the Mighty Dead and place it inside a cleansed and
dedicated terracotta, or glass, bowl. Place the bowl upon the Gate of
the Dead altar disk, so that it replaces the usual cup of water.

Il are strung is of importance
I fcDowing reversed order:
Addah, Lamech, Methusael,

'■■?■■

order of the line of
correctly shaped and the
Gate of the Dead sigil
gdf the Mighty Dead.

H bv thirteen knots, each
rs, here starting with

flbng tincture made of the
te, of Ebony, Elder, Rowan,

Fill 3/5 of the bowl with Holy Water, that in beforehand has been
created via the traditional ritual employing the power of the Master's
bone talisman. Mix into the sanctified water the prepared tincture of
the thirteen Black In Green, so that 2/5 of the liquid contained in the
bowl consists of it.

2. Call upon the dead in the traditional manner, light the three altar
candles and serve them the traditional offerings meant to nourish
their astral links to this world, constituting of their enduring souls.

Via the smoke of their tobacco offering direct your prayers to each
of them individually and ask them each to confer their blessings and
empowerments through their crystal, into the contents of the bowl
placed upon their Gate Sigil and by the powers of the thirteen Black
In Green, that have lent their fortifications to the Holy Water, manifest
their spiritual light and fully consecrate the rosary that you intend to

397

wash and soak in it.

3. Wash the rosary carefully inside of the bowl while praying to each
of the Thirteen Named Ones to come and charge the marked bead
bearing their own Soul Signature with their powers and cause through
it a permanent enlinkment to their selves, thus granting the talismanic
and amuletic empowerments and blessings required.

When feeling the spiritual charge within the contents of the bowl and
the rosary washed and consecrated therein reach its peak, place the
rosary spiralled around the quartz crystal and let it there remain,
soaking in the evoked essences of the thirteen Black In Green and the
thirteen Mighty Dead.

4. Inscribe upon thirteen, in beforehand cleansed, black candles each
of the thirteen Soul Signatures from the Seventh Key Sigil, and place
them around the corresponding points of the Gate of the Dead sigil
disk, encircling the bowl at the centre.

Light the black candles in the correct order of the Holy Line of Descent
and with the lighting of each candle pray to the corresponding Mighty
Dead and ask him or her to grant light, blessings, protection, power
and guidance and to enlink the rosary to him/her soul and spirit.

When the thirteen candles have been lit sit for a while in front of the
altar and with your Spirit Eye behold their Black Flames blazing up
inside the bowl and fully imbuing the rosary placed therein with their
own Holiness and Might.

5. When ready close the ritual by giving thanks and praise to the
Beloved and Familiar Dead and let the rosary remain inside of the
bowl until all candles have been fully consumed and remove it first
during the following night.

6. After the stroke of midnight of Tuesday night you must again call
upon the Mighty Dead in the traditional manner and light three new
offertory candles for them, to cast their shadows upon the altar.

Close the ritual in traditi
and consecrated RosaiU
to the communion with!
power from those Bli

398

cbowl while praying to each
md charge the marked bead
est powers and cause through
ithus granting the talismanic
tags required.

ttbe contents of the bowl and
idn reach its peak, place the
ftal and let it there remain,
:n Black In Green and the

I cleansed, black candles each
[Seventh Key Sigil, and place
gof the Gate of the Dead sigil

lerof the Holy Line of Descent
f to the corresponding Mighty
; blessings, protection, power
him/her soul and spirit.

Nit for a while in front of the
Black Flames blazing up
y placed therein with their

isg thanks and praise to the
i rosary remain inside of the
consumed and remove it first

fay night you must again call
i manner and light three new
ilr shadows upon the altar.

Take out the charged and consecrated rosary from the bowl and place
it upon the altar. Remove the crystal from the bowl and return it to
the cognac glass and fill it with cool water and serve it upon the
central point of the Gate of the Dead sigil.

Pour over the charged contents of the bowl into a suitable bottle, so
that you later can take it to the cemetery and there with it bless some
place of power that you wish to further fortify and link to your workings,
for by the libation thus given the faithful and worthy shades and
spirits of the place will become exalted and empowered.

7. Light charcoal inside the brazier placed upon the altar of the Mighty
Dead and as a final step in the sealing of the powers contained within
and enlinkments caused through the Rosarium of the Mighty Dead
fumigate it in the smoke of an incense blend consisting of the following,
in beforehand consecrated and enspirited, plant elements:

3 parts Patchouli
3 parts Wormwood
3 parts Mullein
2 parts Tobacco
1 part Myrrh
1 part Mandrake
1 part Bloodroot

Hold the rosary talisman over the smoke of the incense and pray to
each of the Thirteen Named Ones to let their essence become sealed
inside the rosary, so that it may remain a permanent connexion between
you and them.

8. When ready place the talisman in a circle around the Gate of the
Dead sigil disk, so that the marked beads align, as much as possible,
with its thirteen encircling Soul Signatures.

Close the ritual in traditional manner and employ the fully empowered
and consecrated Rosarium of the Mighty Dead in all rites connected
to the communion with them or the channelling of light, wisdom and
power from those Blessed Ones that it is charged by and enlinked to.

399

CHAPTER 49

A Bptii for the Munh of (fclorg

Black Hand of Glory, Left Hand of Power

I conjure your magic during this Witching Hour

Let your Chthonic Shade be cast by the Fivefold Light

And through the shadows cause my enemies blight

Hand of Abel, in service of Cain

Summon now forth the Vengeful Slain

Turn Hell's key and open its lock

Awaken the daemons with the dead man's knock

Hand of Darkness that serves the Lord of Death

Your Fivefold Curse shall smother my enemy's breath

As the Corpse Flames now burn high and bright

Bring them grave darkness and steal their Light

Black Hand of Glory, I evoke your Might

Conceal now my presence from all mortal sight

Empower my Sorcery with Death's Darksome Fire

Harken to my spell and fulfil my desire

One of the central mvstaH
Tradition concerns AW H
killed and buried, by the M
sacred and faithful to the
to those of the bloodline 4

As Abel was cut down
the Field of Blood the
chthonic realm of the dea£
and by this deed of Qayi
liminal point within all
do so until the end of

Within the esoteric traditii
graves and the keeper of 1
Black Hound and the Herd
to how he in life had tamed
became in death tamed b
from his grave to serve asl
other shades and spirits 4
Fields of Harvest now tin

The zoomorphism of Abefj
mysteries and beside the ■
with often glowing eyes, hi
Three-Headed Dog, shacH
a leash of gold and a li

400

CHAPTER 50

attf £ JWgHtema of Abel <£rau£ Oktm
- <% Black itowtu of (Sitlgaltlja

One of the central mysteries of the graveyards within our Necrosophic
Tradition concerns Abel the Slain. Abel who was the first man to be
killed and buried, by the hands of our Master Qayin, is in death made
sacred and faithful to the cause of his own murderer and a servant
to those of the bloodline of his own subduer.

As Abel was cut down by Qayin and buried within the crossroads of
the Field of Blood the first cemetery and intersection between the
chthonic realm of the dead and the world of the living became created
and by this deed of Qayin the Soul of Abel became bound to the
liminal point within all such intersections and there remained and will
do so until the end of time.

Within the esoteric tradition Abel is identified as the guardian of the
graves and the keeper of all cemetery gates and he is known as the
Black Hound and the Herder of the Restless Souls, for in ways similar
to how he in life had tamed the white dog to herd his sheep, he himself
became in death tamed by the Lord of the Cemetery, made to rise
from his grave to serve as the drover of all the restless dead and those
other shades and spirits that would haunt the places of burial; the
Fields of Harvest now turned into the Fields of Skulls and Bones.

The zoomorphism of Abel's earthbound soul holds many fundamental
mysteries and beside the more common shape of a large Black Hound
with often glowing eyes, he is also known to take form as a monstrous
Three-Headed Dog, shackled around the necks with a leash of thorn,
a leash of gold and a leash of fire, this reflecting the three clay-born

401

Adamite aspects conquered by Qayin and Qalmana, resulting in their
own transcendence and apotheosis.

In this post-mortem form the first murdered and buried, the first dead
human sowed into the land, became Abel the Black, who in his tamed
and bound state actually received an elevation from Qayin, as he was
made to serve a cause more noble than what he ever had been destined
to by the decrees of his own Creator.

It is this Abel the Black that we pay homage to and ask permission
from when entering the cemetery gates, in the name of his Master,
Qayin Lord of the Mound, and it is him that we pay with the three coins
when exiting the cemetery, in order for him to close the gates behind
us and hinder all unwanted shades and spirits from following us out
through the gate or in some other manner attaching themselves to us.

The Qayinite mysteries of Abel the Black can be found reflected in
many different traditions of the world, in which the first dead or the
first buried becomes the guardian of the cemetery. For example there
is an old Scandinavian tradition concerning a spirit called the Church
Grim, which was a fearsome ghost guarding a church and its churchyard
against thieves and grave robbers, but who also protected the living
against the dark and restless dead, by keeping such phantoms inside
the boundaries of the sacred grounds of the graveyard.

Within these traditions such Church Grim was created through the
ritual burial of a living victim, most often an animal, but according
to some sources also humans were at times sacrificed in this manner
and entombed under the foundation of a new church, in order to
create a guardian who would become the appointed Genius Loci, bound
to serve as its protector.

Whatever the inhumed
Grim form become
especially in the eyes of

According to existing sources it was often the first living creature that
happened to pass by the place chosen for the building of the new
church that the builders had to trap and bury alive under one of the
would-be cornerstones, thus binding its soul to the building and its
surroundings and through incantations and prayers conjuring it to
remain as its guardian.

402

Qalmana, resulting in their

fed and buried, the first dead
the Black, who in his tamed
llion from Qayin, as he was
M he ever had been destined

to and ask permission
the name of his Master,
p we pay with the three coins
Hm to close the gates behind
^irits from following us out
m attaching themselves to us.

dt can be found reflected in
the first dead or the
etery. For example there
a spirit called the Church
a church and its churchyard
also protected the living
such phantoms inside
f the graveyard.

fawn was created through the
lot an animal, but according
j jfces sacrificed in this manner
if a new church, in order to
appointed Genius Loci, bound

p the first living creature that
Mbr the building of the new
l§ bury alive under one of the
laoul to the building and its
land prayers conjuring it to

i.-

The animal so employed could be a hen, rooster, ram, lamb, bull, pig,
dog or any other kind of ill-fated creature that happened to pass by
the selected spot and could be captured, or in beforehand become
chosen and led to the place of its entombment and sacrifice, in order
for the dreaded Church Grim to become created.

Even though any animal could be used as the sacrifice the idea of a
watchdog seems to have made most sense in many cases and there
are therefore many instances where the dog has been the preferred
choice.

In one known case, in Sweden, a white horse is reported to have been
released and allowed to choose the spot where the new church would
be built and where the horse stopped the place became marked and
the horse itself became buried alive in that spot in order to become
a very fierce guardian of the place.

Whatever the inhumed creature had been in life it would in its Church
Grim form become fearsome, awe-inspiring and often monstrous,
especially in the eyes of those who in some way would offend it.

These kinds of sacrificial rites are of course of pagan roots and can
be traced back to the offerings given to the chthonic spirits and earth
deities in order to obtain a firm foundation to build upon and protection
against all hostile forces, gained through the blessings expected from
the deities to whom the sacrifices were made.

An interesting addition to the Church Grim lore is that within certain
communities it was also believed that the first person within the parish
who died after New Year's Eve would become an assistant of the
Church Grim and aid it in its protection of the treasures of the church
and the graves of the dead and punish those who would wrongfully
trespass the established boundaries of the hallowed grounds that they
were bound to guard.

In other relevant traditions it was also believed that the first person
buried in a graveyard would become the guardian of that place and
in order to prevent the soul of a human to become thus bound to such

403

a sombre task an animal was instead buried alive where a new cemetery
would be established, this in order to create the guardian and save
the soul of the first human that later would be buried there from
becoming the earthbound guardian ghost of that cemetery.

There were, and still are, other traditions in which the first man or/
and woman buried within a cemetery become venerated as the rulers
and guardians of the dead buried within that place and the attainment
of that post is viewed more as an elevation and a blessing upon those
chosen dead rather than a curse.

Another related and very interesting lore connected to our own Qayinite
mysteries, which we consider to be the esoteric foundation for all
these other mentioned traditions, is the one derived from the folklore
of French Brittany, concerning the Ankou, who is depicted as a Grim
Reaper of souls and a personification of Death. This scythe-bearing
messenger of death is according to certain folklore identified with
Qayin - the Harvester and Murderer, who through the first act of
murder is thought to have become bound to the task of harvesting
souls and to the eternal service of death.

While Ankou in his origin is a pagan deity it is for us of great interest
to contemplate the folkloric interpretations concerning his true identity
according to rural folk-Catholicism. According to these beliefs Ankou
himself was the primary representative and bringer of death, but he had
also a multitude of lesser Ankous, who served him in his grim harvest.

These secondary and subservient Ankous are the ones relevant to this
discourse as they are also thought to be the first person buried within
a cemetery and the last person to die and become buried by the end
of each year. These lesser servants of death have to work for Ankou
for at least one full year from the time of their burial, until their
responsibilities can be shouldered by another dead.

According to more esoteric aspects of the tradition in question this
passing of the torch does never affect the First Killer and the First
Dead and they and only they remain the main representatives of Death
and the Dead. This is obviously a form of codification of the hidden

404

led alive where a new cemetery
Create the guardian and save
[nould be buried there from
fcrt of that cemetery.

MS in which the first man or/
■come venerated as the rulers
rthat place and the attainment
Hon and a blessing upon those

^connected to our own Qayinite
he esoteric foundation for all
tone derived from the folklore
|pa, who is depicted as a Grim
pf Death. This scythe-bearing
pertain folklore identified with
^ who through the first act of
■nd to the task of harvesting

Wty it is for us of great interest
jeas concerning his true identity
boarding to these beliefs Ankou
md bringer of death, but he had
him in his grim harvest.

|Hb are the ones relevant to this
jetbe first person buried within

become buried by the end
haeath have to work for Ankou

of their burial, until their
ther dead.

f tfie tradition in question this
ft the First Killer and the First
Kmain representatives of Death
■ of codification of the hidden

realities in many aspects harmonious with our own Qayinite Tradition
and is therefore understood as another re-manifestation of the
mysteries of Qayin and Abel, the First Death and the First Dead.

As for the zoomorphic manifestation of the first dead there are also
links connecting different relevant traditions to our own Qayinite
Necrosophy. The black dog has in many different contexts been
connected to the forces of the underworld, the dead and death itself.
In order to just point out a few of the many relevant traditional
contexts in which the dog has been understood as a servant of death,
a guardian of the chthonic gates or in some other way become
connected to the dead we could here mention the black hounds of
Hekate, the Kerberus (the three-headed guardian of the underworld),
the four-eyed dogs of the death god Yama, the "four-eyed" guardian
dogs employed within ancient Persian funerary rites, the hound
guarding the kingdom of Erlik Khan, the Armenian dog of death called
Siaw (the Black), the monstrous hell hound Garm (the guardian of the
gate of Hel), the Welsh death hounds of Annwn, the East Anglian
ghostly Black Shuck and from certain perspectives even the dogs
accompanying Saint Lazarus.

***

Within the Qayinite Tradition 'the Ghost of Akeldama' and 'the
Guardian of Gulgaltha' are titles given to Abel the Black, in his aspect
as the Grave Grim, as he here serves as the guardian of the boundaries
of the grave and the gatekeeper of all cemeteries. Abel is thus viewed
and worked with as an important mystery and force of the cemetery,
serving directly under the King and Queen of all the places of the skull.

Abel the Black manifests through the bones of the first man buried
in each cemetery, but his soul is his own and the bones he manifests
himself through are only the physical points of egress through which
his earthbound and undead shade gains access to All Fields of
Gulgaltha, while fundamentally being shackled to and through that
first grave dug by Our Master Qayin.

405

His manifestations are therefore never influenced by the dead through
which he has gained access to each cemetery that he guards, as the
soul belonging to that dead becomes always fully overshadowed by his
own unnaturally empowered shade.

As the sentinel of the places of the dead Abel the Black is most effective
and in accordance with his Master's decree all desecraters of graves
become hounded down by him and punished with soul afflicting misery,
weakness, sickness, pain, madness and death, often through fire, as
he who became subdued by a Son of Fire knows very well of the
destructive effect that scorching heat can have upon fallible clay.

tip of a suitable wand pa|
watered with libation
through three black
points of power.

As the Herder of the Dead he holds power over all clay-born dead,
specially the Restless, Dark and Obsessive ones and it is he, Abel the
Grave Grim, who by the will of Qayin and His Bride keeps such dead
within the confines of the graveyards or lets them loose to afflict the
living who in some ways have incurred the wrath of the Monarchs of
the Gulgaltha.

During our workings with the Dark Dead, we must therefore always
first gain the permission of Qayin and then ask of Abel to aid in the
tracking down of the suitable dead and to open the cemetery gates
and release the dead in question so that he/she can accomplish his/
her required task. In similar ways to how Abel can aid in the lunching
of such 'sending of the dead' he can also, in the name of Qayin, be
petitioned and conjured to force back such restless dead and drag
them back to their graves whenever one wishes to thwart the 'sending'
of another, in order to for example save a victim of such rites of
'expediting death' through the ferocious dead.

A common method often employed within such settings is the cleansing
of the victim with the aid of a live animal, like for example a black
chicken, hen or rooster, by passing the animal over the victims whole
body, while in the name of Qayin, Qalmana and Abel the Black
conjuring the dead obsessing and afflicting the person being cleansed
to enter the animal instead. The animal is then buried alive in a
suitable point of power within the cemetery and over the place of its
burial the Conjuring Seal of Abel the Grave Hound is traced with the

In ways resembling the
potency and complexity,

406

tfoenced by the dead through
Mtftery that he guards, as the
fully overshadowed by his

fed the Black is most effective
ttee all desecraters of graves
hid with soul afflicting misery,
ndeath, often through fire, as
knows very well of the
have upon fallible clay.

over all clay-born dead,
ones and it is he, Abel the
His Bride keeps such dead
them loose to afflict the
wrath of the Monarchs of

fc

we must therefore always
ask of Abel to aid in the
I Id open the cemetery gates
the/she can accomplish his/
r Abel can aid in the lunching
to, in the name of Qayin, be
Wmth restless dead and drag
Irishes to thwart the 'sending'
te a victim of such rites of

tach settings is the cleansing
Hi, like for example a black
over the victims whole
a and Abel the Black
fcg the person being cleansed
If is then buried alive in a
Hfy and over the place of its
He Hound is traced with the

tip of a suitable wand possessing the ability to command the dead,
watered with libation offerings, given smoke and finally given flames
through three black candles placed and lit upon its three black
points of power.

Abel the Grave- Hound is thus conjured to take back the dead which
had afflicted the victim of the sending of the Dark Dead, but also to
return the attack back to its sender, if there be any, so that the dead,
now empowered by the animal it has fully received, in the Name of
Qayin and by the force of Abel, takes vengeance upon the assailant,
or otherwise just remains bound to its confines within the jurisdiction
of the Grave Grim.

Conjuring Seal of Abel the Grave Hound

An alternative approach to situations such as the one described is to
employ Abel himself for the wreaking of vengeance upon the assailant,
when the existence of such aggressor is known for sure. Three animals
are in such cases used to cleanse the victim of the curse of the Dark
Dead and then buried alive as offerings to Abel the Three-Headed, in
order to feed him and contract him to lend his aid, give him the means
through which he can tear off the obsessing shade from the victim and
keep it down in the grave and also give him the scent of the assailant,
so that he can become able to hound him/her down.

In ways resembling the ones already described, but with much less
potency and complexity, one can also use three or nine fresh eggs

407

instead of the live animals in order to cleanse oneself or someone else
and then bury the eggs in ways similar to the methods already
described.

Similar methods can be employed within baneful rites in which Abel
himself is sought to be sent against an enemy, in order to consume
his/her vitality and finally drag his/her soul back into the darkness
of the grave. Within such workings a black cat becomes baptized as
the target of the curse and if possible further enlinked to the target
via the correct use of sympathetic elements, which for example can
be fed to it. The animal is then buried alive in order to create a
haunting shade that then in the name of Qayin and through the power
of Abel the Black is sent out to attack the target of the curse, to which
it carries links and because of whom it has died. Upon the grave of
the black cat the Seal of Abel the Grave Hound is marked with a
Blackthorn wand and the seal is given nine coins, libation offering of
white, black and red, tobacco smoke and the flames of nine black
candles, while Abel himself is conjured, in the name of Qayin, to
empower, oversee and direct the shade of the sacrificed animal to
harshly afflict the victim. Soil from the four corners of the animal's
grave is to be harvested during such sending of the animal's enraged
ghost and sprinkled over the path of the target, or in some other way
be made to come in close contact with him/her. Such curses are well
known for their potency when it comes to the causing of madness,
sickness and suicide.

Beside these rites of 'taking off or 'the sending the dead' there are
many other contexts in which Abel receives buried offerings, as that
which is buried within the cemetery always falls directly within his
realm of influence, since he was the First Buried. Whenever his services,
beyond his primary duties as the guardian of the cemetery gates, are
sought he must therefore be given some form of buried offering, plus
certain other more common gifts of coin, libation, smoke and flame.

***

A potent ritual for Gaining ttajj
suitable cemetery during the 1
according to traditional pro toad
the Master and asking for
shade of Abel in order to
in connection to all future wodd||
is given one is to walk widdersftMi
towards its northern cardinal^
spot, place a black candle inajg
Dead and anointed with sanctift|j
of the essences of Henbane* Acfl

:i

Signature ^

■«■

;**

In front of each candle a raw
of quartz crystal and three oapj
around the candle and the hi
widdershins, first thrice with m '\
Rose wand and finally enci
Rowan wand. Abel the Black _
foot three times upon the grooaj
each stamp, while all other deadi
barriers set in place barred froi

408

oneself or someone else
Bar to the methods already

r

baneful rites in which Abel
t enemy, in order to consume
rsouJ back into the darkness
cat becomes baptized as
farther enlinked to the target
timts, which for example can
ill alive in order to create a
FQayin and through the power
fab target of the curse, to which
ibas died. Upon the grave of
■pc Hound is marked with a
coins, libation offering of
and the flames of nine black
BO, in the name of Qayin, to
lb of the sacrificed animal to
e lour corners of the animal's
Boding of the animal's enraged
Ke target, or in some other way
^im/her. Such curses are well

to the causing of madness,

Mb sending the dead' there are
Utives buried offerings, as that
§vays falls directly within his
t Buried. Whenever his services,
In of the cemetery gates, are
Mfefbrm of buried offering, plus
io, libation, smoke and flame.

A potent ritual for Gaining the Sight of Abel the Black is to enter a
suitable cemetery during the night hours of the Good Friday, all
according to traditional protocol, lighting the 'permission candle' for
the Master and asking for His license to seek out the Ever Wakeful
shade of Abel in order to feed him and gain his Sight and Guidance
in connection to all future workings within the cemeteries. If permission
is given one is to walk widdershins around the cemetery's circumference
towards its northern cardinal point and there, upon a well chosen
spot, place a black candle inscribed with the Signature of the First
Dead and anointed with sanctified oil empowered with an equal amount
of the essences of Henbane, Aconite and Wormwood.

Signature of the First Dead

In front of each candle a raw piece of pork, seven copper coins, a piece
of quartz crystal and three onyx stones are to be buried. The space
around the candle and the buried offerings are then encircled,
widdershins, first thrice with a Blackthorn wand, then thrice with a
Rose wand and finally encircled, in an equal amount of time, with a
Rowan wand. Abel the Black is called upon to attend, by stamping left
foot three times upon the ground and exclaiming his name, once for
each stamp, while all other dead are because of the powers of the nine
barriers set in place barred from entering and accessing the offerings

409

served, all in the name of Qayin Dominor Tumulus.

Abel's candle is given flame to, in the name of the one who killed and
buried him and he is conjured to accept the offerings given to him
and in return grant the Sight, of himself and of those that he guards.

A small bowl is at that time placed upon the place of the buried
offerings and filled with clear well water. Libation offering is poured
out in nine circles around the bowl and its contents is then given 13
exhalations of the smoke of a cigar, which then is placed to the left
side of the small bowl of water.

The whole process is repeated until candles have been placed and lit
also upon the western, southern and eastern points of the graveyard
and the circum ambulation is completed by again returning to the
Northern point and candle.

If the candle still burns one can proceed and at that point wash the
eyes with some of the water contained inside the bowl placed upon
that northern point. The process is again repeated in the same
succession as before by going to each candle illuminating one of the
four cardinal points of the cemetery and by washing the eyes with the
water placed before each such candle of Abel the Black. If this whole
process is repeated for three full circumambulations, during which the
eyes are washed three times with the water contained in the bowls
placed upon each of the points of Abel, with the flames of the candles
still burning, the Power of Sight will be obtained.

Even without having obtained!
upon Abel in order to obtain ail
often done by the inside of tae
the cemetery, as it is there that 1
one, for example, is searching
else lying hidden and buried

After having obtained the
to the left side of the threshail
first entered the boneyard
seal upon the soil and the
thrice pouring out of strong
to come in order to lend his
footsteps to the specified
to the different workings or
with his help.

Through the aid of Abel the
to find the grave or shade
obsessive, dark and cursed or
remains are kept within the

Such guidance is gained
visions or other forms of
towards the requested place,

At that point, when having returned once again to the northern starting
point, one is to head in a straight line towards the centre and the fifth
point of the cross created by the positioned candles and there one will
be able to see the visions sought and the assembling shades of the
dead and the one who herds them will at that point become witnessed.

***

Our Mighty Saint Qayin is
the first of the dead. Qayin is
of the Dark Dead, while Abel
the profane dead of all cem<
Abel has in other words no
hold power over all other dead
within all the places of buriaL Wl
Fire-Born Dead, he can still lea

410

Even without having obtained the Sight of the Dead one can still call
upon Abel in order to obtain his guidance and protection. This is most
often done by the inside of the gate through which one had entered
the cemetery, as it is there that he is conjured to grant his aid whenever
one, for example, is searching for a specific kind of dead or for something
else lying hidden and buried within the boundaries of the boneyard.

After having obtained the permission of the Master one returns back
to the left side of the threshold of the gate through which one had
first entered the boneyard and by the discreet tracing of the conjuring
seal upon the soil and the giving of three coins, a lit cigar and the
thrice pouring out of strong libation, Abel the Black will become enticed
to come in order to lend his aid and in the name of Qayin guide one's
footsteps to the specified kind of dead that one needs in connection
to the different workings or whatever else it is that one needs to find
with his help.

Through the aid of Abel the Black it becomes, for example, much easier
to find the grave or shade of any specific kind of dead, be it the
obsessive, dark and cursed or the Blessed and Mighty, as long as their
remains are kept within the burial grounds that he guards.

Such guidance is gained concretely by the way of intuition, omens,
visions or other forms of more or less subtle revelations pointing
towards the requested place, shade or spirit.

***

■gain to the northern starting
pnvds the centre and the fifth
led candles and there one will
he assembling shades of the
tfkat point become witnessed.

Our Mighty Saint Qayin is the Sinistral Lord of Death, while Abel is
the first of the dead. Qayin is the King of the Mighty Dead and Master
of the Dark Dead, while Abel is like an enforcer of only the dark and
the profane dead of all cemeteries, under the direct dominion of Qayin.
Abel has in other words no power over the Mighty Dead, but he does
hold power over all other dead outside of the Holy Bloodline of Qayin,
within all the places of burial. While holding no power over the Mighty
Fire- Born Dead, he can still lead one to their earthly point of power

I:

411

within the Fields of Bones and because of this both the lowest and
highest amongst the dead can, in different ways, be found through
his guidance.

It is therefore common to invoke Abel the Black's names when, by
the power of Qayin, the dead are summoned inside cemeteries, for like
a faithful herding dog he in a most efficient manner gathers the shades
required and makes them do that which is correctly requested of him
and them, all by the binding power of the Blackthorn Sceptred
Monarch.

• .-■**

#

•Si

f ^

% *

*"4»l;,5irf'

''*&$?£*

■ ' ': vj&*-* ■'" , -' 1 '

>.. . j:j-AV

412

It of this both the lowest and
■lent ways, be found through

I'fhe Black's names when, by
Med inside cemeteries, for like
Km manner gathers the shades
lis correctly requested of him
of the Blackthorn Sceptred

e"

r

*.

r>

6?-

CHAPTER 51

Prater to Abel of tht (Eemeterg

Force my enemies to come
subdued and repenting, or
afflicted by all the horrible
into their own open graves!

Abel, First Dead and First Buried, three times I, NN, call out your
name and evoke you:

Abel! Abel! Abel!

In the name of and by the Power of Qayin, who thrice tamed and
conquered you, I conjure you now to give me your Selected Shadows
from amongst the Legion of the Dark Dead!

Grant me now the protection of the terrible shades of the Vengeful
Dead and send them out to hunt and haunt my known and unknown
foes who work against me, so that no living man or woman shall
unpunished have betrayed me and so that their feeble fear, envy and
hatred shall not reach nor afflict me!

Abel, Guardian of the Gates of All Cemeteries, set now your chosen
amongst the Restless Dead as my impenetrable shields and poisoned
swords, and in the name of Qayin be conjured now to serve my
cause, as I am a direct spiritual descendent of your Master and one
of His most faithful servants upon the face of the earth!

Let your subordinates amongst those shades and spirits who roam
the graveyards gather as a bloodthirsty pack of the Hounds of Hell,
and command them to seek out and devour the vital force of all those
who have aimed their impotent magic, or hatred, against me, and in
the name of Qayin let them be Thrice Stricken by the Darkness of the
Dead!

414

#4

Abel, O Three-Headed and Thrice Shackled Black Guardian of the
Tumuli, let all the evil and perversities that have been aimed towards
me become revoked and in the jaws of the bestial dead be brought
back to their source and sender!

J, NN, call out your

Force my enemies to come crawling before me, humiliated, humbled,
subdued and repenting, or let them all become devoid of sanity and,
afflicted by all the horrible sicknesses of body and soul, be dragged
into their own open graves!

By the Lord of All Boneyards, by the Black Cross of Gulgaltha, by the
power Our Master Qayin, let now my will be done!

who thrice tamed and
your Selected Shadows

shades of the Vengeful
my known and unknown
man or woman shall
ir feeble fear, envy and

►, set now your chosen
\e shields and poisoned
\red now to serve my
of your Master and one
the earth!

415

%

CHAPTER 52

JIntpr far tff * Buying of foil
from fcuen (Hzmztzvizx

Abel! Abel! Abel!

Come now in the name of your Master Qayin, and grant protection
and assistance, as I have come to do the work of one who in life
walks with the dead!

I have come to buy the soil of Death and call therefore upon you, Abel
the Black, Guardian of All Graves, to ensure the safe and correct
transmission of the power I seek through the Sacred Soil of Gulgaltha,
which I have come here to water, plough and harvest from!

I conjure you, O Black Ghost of the First Skull sowed into the land,
and entreat you to banish all lowly shades of the profane and gather
here for me, in the powerful name of Qayin Dominor Tumulus, the
lingering essence of the one who buried you, through the holy soil of
this place marked by the footsteps of the Bringer of Deathly Liminality!

Veni Qayin Fossor, Defem
Veni, veni Crucifer, Doom
Veni, veni Qayin Beatus§\
Veni, veni Qayin Rex Osmt
Veni Baal-Gulgoleth et Or\
Veni Qayin ben SamaeU \

By the Crowned Skull
soil now and let it becomi
Soul governing all Fields ^

4

Salve Qayin Crucifer, Dam

I stamp my left foot seven times, to echo His coming and going forth
and arouse the forces of Sinistral Death and their Left-Handed Master!

In this place of the dead I seek not the essence of the buried but the
Soul of the one who dug the First Grave!

In the name and by the authority granted by Master Qayin, may the
offerings I bring be well received by the exalted spirits of this place
and may their blessings ensure my bountiful harvest, ensouled by the
Shadow of the one omnipresent within all the Gardens of Corpses!

416

Let this soil beneath my feet, encircled by His wand and ensorcelled
through His powers, now become fully empowered by the holy
presence of the Soul of my Saint Qayin and because of my offerings,
which shall here be given to the Unseen Hosts ofGulgaltha, become a
potent part of the Sevenfold Golden Chain of Enlinkment, connecting
me to the Owner of All Places of Skulls, the Master of the Crossroads
of Death!

Holy Father of the Serpent's Bloodline upon the Earth, come now and
bless your faithful child and empower the soil I need for the seating
of your essence upon new earthly thrones!

Qayin, and grant protection
the work of one who in life

tsf Skull sowed into the land,
lies of the profane and gather
Qayin Dominor Tumulus, the
f you, through the holy soil of
Wringer of Deathly Liminality!

Veni Qayin Fossor, Defensor et Eversor!

Veni, veni Crucifer, Dominor Tumulus et Umbrifer!

Veni, veni Qayin Beatus!

Veni, veni Qayin Rex Ossis!

Veni Baal-Gulgoleth et Orebel!

Veni Qayin ben Samael!

By the Crowned Skull Upon the Black Cross, Holy Qayin, bless this
soil now and let it become connected to the aspect of your Enduring
Soul governing all Fields of Gulgaltha!

Salve Qayin Crucifer, Dominor Tumulus et Umbrifer!

417

1

\B

■ ...;

innumerable and literally

CHAPTER 53

MuBttv of AU Eiatrolfc Pirates

The aspect of the Master concerned most with the workings of the
Dark Dead and all other destructive forms of sorcery employing the
powers of the dead is the one connecting His Occisor and Dominor
Tumulus attributes, often given the titles 'Lord of the Dark Dead'
(Sefior de los Muertos Oscuros) or 'Master of the Dark Shadows' (Senor
de las Sombras Oscuras). In this aspect the Master governs all the
forces of hostility within the Kingdom of the Graves and acts as the
Tamer, Commander and Owner of the Bestial Dead.

It is this aspect that Abel serves as the Herder and it is from this
manifestation of the lingering and deathless soul of the Master Qayin
one must seek permission, blessings and empowerments before
embarking upon the tortuous paths of the Distorted Shadows of
Gulgaltha, being the dominion of those Dark and Ravenous Dead.
Through this aspect of the Master is all gnosis concerning such
mysteries sought and gained, as it represents the facets of the Dominor
Tumulus focused upon not only the digging of the graves for the dead,
but also for the living.

This path of the First Gravedigger is on one hand fiercely protective
and on the other equally destructive and vengeful, as His pernicious
work through the damned hordes of the Dark Dead is only reactions
upon that which would, or could, hinder the grand spiritual cause
which He champions in, through and beyond Death. The protective
aspect within this path, or manifestation, of His Holy Soul is extremely
powerful when it comes to the removal of the stains of the obsessive
dead, which in truth is a further taint upon this whole cursed world,
as such shades are, because of the very turbid nature of life,

-A

It is therefore of great im parti
against and the obtainmeot «i
dead, which both can be «ij
from the Master within than

i.:

The mysteries of Qayin J
encompassing when it corneal
cursed or elevated and bleai
such nadir and zenith of

The following is the Fo
pertaining specifically to the i
Kingdom of the Dead, caQiaf
most concerned with the no
Points of Gulgaltha, such a
Destroyer, the Cross-bearoM
Shadows, the Blessed and
of the Skull and the Raven:

4

Veni
Veni
Veni
Veni
Veni

i Qayin Fossor, Defensatti
i, Veni Crucifer, Doming*
i, veni Qayin Beatus! Vem
i Baal-Gulgoleth et Ordm
i Qayin ben Samael! (xfl

This Formula of Calling is, i
Green Point of the Skull, a bm
leading specifically to His dive
which also connects to those
more aggressive and envemaj
can open up the paths to Hi
Gulgaltha, being the Monare
aspect as the Master, Comma
depending on the manner of •
for example in connection to I
signatures, workings, the

418

innumerable and literally swarming the living.

It is therefore of great importance to realise the necessity for protection
against and the obtainment of control over these obsessive and obsessed
dead, which both can be obtained through the initiations received
from the Master within these contexts.

The mysteries of Qayin Dominor Tumulus are vast and all-
encompassing when it comes to the secrets of the dead, both low and
cursed or elevated and blessed, as He governs the axis connecting
such nadir and zenith of the Black Cross.

The following is the Formula of Calling of the First Gravedigger,
pertaining specifically to the Holy aspects of Qayin connected to the
Kingdom of the Dead, calling upon the manifestations of the Master
most concerned with the workings of the Hidden and the Infernal
Points of Gulgaltha, such as the Gravedigger, the Protector, the
Destroyer, the Cross-bearer, the Lord of the Mound, the Bringer of
Shadows, the Blessed and Saintly One, the King of Bones and the Lord
of the Skull and the Raven:

Veni Qayin Fossor, Defensor et Eversor!

Veni, Veni Crucifer, Dominor Tumulus et Umbrifer!

Veni, veni Qayin Beatusl Veni, veni Qayin Rex Ossisl

Veni Baal-Gulgoleth et Orebel!

Veni Qayin ben Samael! (xy)

This Formula of Calling is, in ways similar to the sonic key to the
Green Point of the Skull, a means created for the opening of the paths
leading specifically to His diverse aspects within the Kingdom of Bones,
which also connects to those contexts where the darker powers and
more aggressive and envenomed currents of the dead are sought. It
can open up the paths to His aspects as the Most Elevated King of
Gulgaltha, being the Monarch of the Mighty Dead, but also to His
aspect as the Master, Commander and Subduer of the Dark Dead, all
depending on the manner of employment of the sonic key in question,
for example in connection to the marking of the different insignia and
signatures, workings, the giving of offerings and the displaying of the

i>

• ■

419

spiritual insights and qualities needed in order to approach these
mysteries of the Shadows of the Cross.

The following is the insignia of Qayin as the Lord of the Dark Dead,
focusing specifically on His aspect as the Sovereign of the Distorted
Shadows cast by the Calvary Cross, showing His domination over the
Dark Dead, represented in the insignia by their descriptive symbol of
the horned and fanged skull emphasising their bestial nature, placed
underneath Him:

an oil empowered by the Aft)
for all candles (such as
and an ashtray, three
unsweetened coffee, red wnoy
spiced with white and black f
white and black beans, thnM
charcoal and an incense fail
powder), 3 parts Cypress (kU
3 parts Rowan (leaves and t4
and a pinch of sulphur. st

The insignia is to be
upon a large piece of
beforehand in an infusion (|
plant directly related to thmi
smoke of Myrrh.

The Insignia of Qayin - Lord of the Dark Dead

The fetish or talisman of
skull, at the centre of the era!
the purple candles are to bei
insignia the half-white and I
and upon the three X-crasm
skull of the insignia the thret
the black candles are to be mA
and red libations later are fj
intersecting lines of the parti
skull of the Master within A

The ritual procedure, through which the specified Formula of Calling
will unlock the powers of the linear gate that the insignia of the Lord
of the Dark Dead constitutes, demands more offerings than most of
the other insignias, in addition to a fully ensouled fetish or talisman
of the Master.

The offerings demanded are the following: seven half-white and half-
black candles anointed with an oil empowered by the Necromancy Key
herbal formula, three black candles anointed with an oil empowered
by the Bane Key herbal formula, three purple candles anointed with

The plate containing the fool
between the second step of tft
of the jaw of the Master's ifci
upon the two crossed arrow!
be placed and upon the
positioned.

During the activation
are to be lit first and
Formula of Calling is to be dk

420

I

order to approach these

fqf the Dark Dead

an oil empowered by the Power Key herbal formula, suitable holders
for all candles (such as small plates), two cigars, a box of matches
and an ashtray, three glasses for His libations, vodka, black and
unsweetened coffee, red wine, a white plate with three raw pork chops,
spiced with white and black pepper and served upon a bed of cooked
white and black beans, three coins, a brazier containing self igniting
charcoal and an incense blend consisting of 3 parts Ebony (wood
powder), 3 parts Cypress (leaves), 3 parts Blackthorn (wood powder),
3 parts Rowan (leaves and wood), 3 parts Wormwood, 2 parts Myrrh
and a pinch of sulphur.

The insignia is to be traced with consecrated white or black chalk
upon a large piece of black cloth or white cloth/shroud, washed in
beforehand in an infusion of Yew (or that of some other poisonous
plant directly related to these mysteries) and then fumigated with the
smoke of Myrrh.

The fetish or talisman of the Master is to be placed upon the upper
skull, at the centre of the cross, and on the three points of His crown
the purple candles are to be set. Upon the seven black points of the
insignia the half-white and half-black candles are to be positioned,
and upon the three X-crosses to the sides and under the Dark Dead
skull of the insignia the three coins are to be placed, and upon them
the black candles are to be set. The glasses into which the white, black
and red libations later are to be poured are placed upon the three
intersecting lines of the parts of the cross to the sides and above the
skull of the Master within the insignia.

The plate containing the food offering is to be placed upon the area
between the second step of the Cross of Gulgaltha and the lower part
of the jaw of the Master's skull within the insignia. Below the plate,
upon the two crossed arrows, the ashtray and the two cigars are to
be placed and upon the skull of the Dark Dead the brazier is to be
positioned.

During the activation process, the half-white and half-black candles
are to be lit first and before each of them is given flame to the
Formula of Calling is to be chanted once. When the formula has been

421

chanted for the seventh time and the seventh candle has been lit, the
libations are to be poured into the three glasses forming a triangle
around where the fetish of the Master has been placed upon the elevated
skull of the insignia. The lower left side glass is to be filled with vodka,
the glass placed above the skull is to be filled with black coffee, and
the glass to the lower right hand is to be filled with red wine.

The three purple candles upon the crown are to be given flame to at
this point and the Master is to be greeted and praised through three
complete 'Salve Qayin Fossor' chants, once for each candle lit.

The cigars are at this point to be lit one by one, in the traditional
manner, and through thirteen exhalations of smoke from each of them,
directed at the Master's fetish and the plate of food offerings, the Lord
of the Dark Dead is to be petitioned to lend His aid, empowerments,
permission or whatever else the purpose of His calling happen to be.
The two cigars are then to be placed in a crossed position in the
ashtray.

The charcoal within the brazier is then ignited and the incense blend
burnt in the name of Qayin, the Thrice Crowned Monarch of Gulgaltha,
and the 'Salve Qayin Fossor' chant is recited once.

Salve Qayin Fossor, Defe
Salve, salve Crucifer, Dommm
Salve, salve Qayin Beatus! SM
Salve Baal-Gulgoleth et Ortkt
Salve Qayin ben SamaeU

(Within certain settings petitions concerning the Dark Dead can be
written on a piece of cleansed paper, folded four times away from
one's self and placed under the brazier, before the charcoal is
enkindled.)

The three black candles connected to the Dark Dead within the insignia
are now to be lit, the 'Salve Qayin Fossor' chant recited once over each
of their flames, and the Master is petitioned to act for, against or
through the Dark Dead, in accordance with one's needs.

The Master of the Dark Dead is at this point communed with in
different forms and via different visionary and divinatory means and
techniques, while additional incense is burnt, and that which was
sought is in one way or another obtained, as the correct rite will have
called upon His holy presence.

422

Indie has been lit, the
KS forming a triangle
laced upon the elevated
kibe filled with vodka,
with black coffee, and
jl with red wine.

*■. -■

ii

h» be given flame to at
I praised through three
preach candle lit.

fame, in the traditional
like from each of them,
food offerings, the Lord
pi aid, empowerments,
|i calling happen to be.
position in the

When the work is done the Master is to be given praise with the
salutation chant employed within these contexts and the ritual is closed
in the traditional manner.

All candles are left burning until fully consumed and the remains of
the offerings are, during the next night, taken to a suitable place of
power within a cemetery, or to a tree connected to the mysteries of
the Master as the Lord of the Cemetery, and there left together with
one black and one white candle, a cigar and seven coins.

The cloth upon which the insignia was traced and the work was placed
is put in a bowl and then washed with a suitable libation offering, like
vodka or rum. The content of the bowl, holding both the libation and
the power of the enspirited insignia now dissolved within it, is poured
into a bottle and then also taken to the cemetery as a libation offering
to its King, the First Gravedigger.

Salve Qayin Fossor, Defensor et Eversor!

Salve, salve Crucifer, Dominor Tumulus et Umbrifer!

Salve, salve Qayin Beatus! Salve, salve Qayin Rex Ossis!

Salve Baal-Gulgoleth et Orebel!

Salve Qayin ben Samael!

LJhe Dark Dead can be

423

*

CHAPTER 54

<5J|e Holg Sfettsij
of lomtnor (tawiira

The fetish of Qayin Dominor Tumulus is an aspect-specific point of
manifestation for the portion of His essence governing the Kingdom
of Graves. Such aspect-specific fetish serves to channel, focus and
amplify the links to the King of Gulgaltha already established via the
seating of the Master's essence within the general central altar fetish.
By creating a fetish specifically representing His aspects as the First
Gravedigger/Lord of the Black Cross, the parts of His Soul and Spirit
connected to the sphere of influence under the dominion of those
aspects become further enlinked to and made stronger in presence,
which in turn leads to the fortifying of all the workings of Necrosophic
Sorcery conducted through it.

By making such aspect-specific fetish the selected fraction of the
Master's boundless powers in its enlinked form is homed in on and
amplified, which means that the general central altar fetish must
constitute that primary connection to His Soul and Spirit before the
creation of this and other similar, secondary, fetishes becomes possible,
as one cannot multiply or enhance that which one does not possess
or even have access to.

The following is needed for the creation and consecration of the Holy
Fetish of Dominor Tumulus:

*

*

the Ensouling Tincture of Qayin

a large piece of black cloth upon which the King of Gulgaltha

sigil is to be marked

*

*
*
*
*
*

*
*
*
*

*

*
*

*
*
*
*
*

*

*
*
*

a piece of white cW
beforehand with the
a terracotta bowl tm
a ceramic plate
upon which the
7 white Carnations!
a small bottle of VH

3 black candles
a brazier, contain
incense blend
Myrrh, Patchouli, H
7 cigars "%
a box of matches \
a bottle of strong fij
a suitably sized
inside of the
loading elements
a container with ttaegj
bought from each ce
central cross or fnaMM
connected to the Lflfl

i

a new tablespoon. ■,-*
a piece of clear cpai
bone powder from Jh

4 small pieces of «■
sulphur ^
a new teaspoon ti
Blackthorn wood p0l
Yew wood powder !
Cypress wood pond!
Palo Santo wood pi
Gabon Ebony woodbj
Rowan tree wood jfj
Oak wood powder H
Myrrh powder j
Patchouli powder
Wormwood powder
Mandrake root bits 3

424

*

* and consecration of the Holy

I* which the King of Gulgaltha

*
*

*

*

*

*

a piece of white chalk, empowered and consecrated in

beforehand with the Ensouling Tincture of Qayin

a terracotta bowl for the mixing of the elements

a ceramic plate fitting as the lid of the terracotta bowl

upon which the central fetish can be positioned

7 white Carnations

a small bottle of Wormwood tincture

3 black candles

a brazier, containing charcoal

incense blend consisting of elements from Cypress, Yew,

Myrrh, Patchouli, Wormwood, Mandrake and Tobacco

7 cigars

a box of matches

a bottle of strong liquor for the spraying of libation

a suitably sized piece of black cloth, with which to line the

inside of the terracotta bowl, inside which the soil and other

loading elements are to be packed and tied into a bundle

a container with the mixed soil from seven different cemeteries,

bought from each cemetery's crossroads, from the foot of its

central cross or from any other esoteric point of power directly

connected to the Lord of All Graves

a new tablespoon

a piece of clear quartz crystal point

bone powder from a dead man bound to the Master's service

4 small pieces of onyx
sulphur

a new teaspoon
Blackthorn wood powder
Yew wood powder
Cypress wood powder
Palo Santo wood powder
Gabon Ebony wood powder
Rowan tree wood powder
Oak wood powder
Myrrh powder
Patchouli powder
Wormwood powder
Mandrake root bits

425

*

*
*

*

*

*

Tobacco powder
7 black beans
7 white beans

3 thin rectangular sheets of copper, circa 7x7cm in size,
upon which the Dominor Tumulus, King of Gulgaltha and the
Nigromancy sigil of Qayin have been inscribed and activated
7 half-white and half-black candles
7 small plates or candleholders
vodka

black coffee
red wine

3 new glasses for the serving of the libation offering
pieces of white and black yarn for the tying of the fetish bundle
a circa 35cm high statue depicting Qayin Dominor Tumulus,
holding a wand or a cross in His left hand. The statue is to
be made of wood or clay and be hollowed underneath in order
to hold all the empowering elements

wax, plaster or cement for the sealing of the elements inside
the fetish

a Rosarium talisman with 7x13 black and 7x13 white beads,
fully consecrated in beforehand

a black, thin, piece of cloth, suitable to act as the covering
shroud of the Dominor Tumulus, which in beforehand has
been fumigated with the smoke of Myrrh

of Calling, lighting the altjr I
offering for the Master. .&

The main ritual itself is to be commenced during the late Saturn hour
of Friday night and become concluded during the late Venus hour of
the following Saturday night.

Let all elements be acquired and consecrated according to tradition,
so that the soils bought from the seven cemeteries are linked to Qayin
Dominor Tumulus, the bone of the dead empowered by a soul obedient
to the Master and all plant elements fully enspirited by their Black
In Green, either through the rites of harvest or through the workings
of the Green Point of the Skull, in which case they must have been
consecrated individually.

Strew the petals of the

of the sigil in a widdershnti

Restless Souls.

1. Open the ritual in the traditional manner by employing the Formula

426

»c.

of Calling, lighting the altar candles and burning some general incense
offering for the Master.

, circa 7x7cm in size,
MS, King of Gulgaltha and the
inscribed and activated

i

rf the libation offering

rlbe tying of the fetish bundle

m% Qayin Dominor Tumulus,

is left hand. The statue is to

hollowed underneath in order

Vents

Rating of the elements inside

i Black and 7x13 white beads,

I'

■table to act as the covering
Ma» which in beforehand has
wmt Mvrrh

d during the late Saturn hour
the late Venus hour of

tinted according to tradition,
WDeteries are linked to Qayin
■■powered by a soul obedient
■By enspirited by their Black
rvest or through the workings
wk case they must have been

Pray to Him, through the central fetish upon the altar, to bless your
work and let the portion of His essence connected to the Dominor
Tumulus aspect of His being heed your calling and manifest strongly
in order to take seat within and cause spiritual connection through
the fetish that you intend to consecrate and ensoul with His aid.

2. Place the black cloth reserved for the marking of the sigil upon the
floor, in front of the altar and mark the following sigil of the King
of Gulgaltha upon it with the consecrated chalk, while seven times
chanting the Formula of Calling of the First Gravedigger:

by employing the Formula

King of Gulgaltha Sigil

3. Take a sip from the liquor bottle and spray it out of your mouth
three times over the sigil. Light a cigar in the name of Amiahzatan
and exhale smoke from it seven times over the sigil, while mentally
calling upon the First Gravedigger.

Strew the petals of the seven white carnations around the outer circle
of the sigil in a widdershins direction and welcome the Master of the
Restless Souls.

Sprinkle Wormwood tincture over the sigil seven times and then
fumigate it with some of the incense blend burnt in the brazier.

427

Place the three black candles upon the triangular points of the trident
above His Crowned Skull within the sigil and light them in the name
of Qayin Fossor, Qayin Crucifer and Qayin Baal-Gulgoleth.

4. Place the terracotta bowl upon the centre of the now activated King
of Gulgaltha sigil and place the smaller piece of cloth over the bowl
and push it down so that it covers both the bottom and the sides
of the bowl. This is done so that all the elements placed inside the
bowl later can easily be tied into a bundle.

Spray liquor from your mouth three times into the bowl and then blow
the smoke of the cigar seven times into it, so that it becomes blessed
and dedicated to its cause, by the power of your Will and Spirit
emanated and transferred via the traces of saliva mixed with the
quickening alcohol and the breath carried forth and made fiery by the
smoke of Amiahzatan.

5. Bring forth the container of the mixed soils bought from seven
cemeteries and open it. Direct seven exhalations of cigar smoke into
it and with each let your prayers be directed to the Master of the Seven
and All Cemeteries and ask Him to lend His full empowerments and
enlinkments through the soil of His Fields of Skulls and Bones.

Pour seven full tablespoons of the soil into the bowl lined with the
black cloth and recite the following prayer:

Master of All cemeteries I pray to you; by the sorcerous soil of seven
graveyards, gathered from beneath your feet, I ask that you come
forth in order to cause a potent connection to your own Holy Soul
and Spirit!

Master of the Grave Mounds, Lord of the Black Cross Upon the Place
of the Skull, I entreat you most humbly to come forth and establish
your enduring enlinkments, through this Holy Soil and all other seeds
of enspirited manifestation which shall be sown into it!

Mighty Qayin Dominor Tumulus, O Crowned King of Gulgaltha, lend
now power to this rite of Ensoulment and let a fraction of your

Deathless Soul and Boni
through the soil and

Mighty King of Bones m
Blessed and the Cursed, J|
the One Soil of the
the fertile Akeldama

Make One the Seven and 4
of the First and the Lasti
which you are seated upaq

*

Master Qayin Fossor, bg
come forth and lend yowB$

Flatten with your left hami
bowl and imagine it to ki

6. Get the small quartz oj
cross upon the soil inside
centre.

Bring the container of tfc
exhalations of cigar smafa
shade of the dead to botfc.
to be seated and as a pool
to Him. With your left kg
of the bone powder and j
cemetery soil and say: a

By the bone sown into 4
opened so that its Master

■4

By the Cross of Bone the
are all bound to His

Salve, salve Baal-Gulgolm

428

Deathless Soul and Bornless Spirit become Enthroned and Seated
through the soil and the elements that shall become buried within it!

Mighty King of Bones and Commander of the Shades of both the
Blessed and the Cursed, let now the soil of Seven Cemeteries become
the One Soil of the First Place of the Skull, where Abels bones seeded
the fertile Akeldama and established the liminal Fields of Gulgaltha!

Make One the Seven and cause enlinkments to yourself as the Digger
of the First and the Last Grave, and let it become a means through
which you are seated upon another Earthly Throne!

Master Qayin Fossor, by the Soil of the Seven and All Cemeteries,
come forth and lend your just blessings and curses to my Work!

Flatten with your left hand Seven Cemeteries Soil now kept within the
bowl and imagine it to be a field ready to be ploughed and seeded.

6. Get the small quartz crystal point and with it mark an equal-armed
cross upon the soil inside the bowl and then place the crystal at its
centre.

Ike bowl lined with the

Bring the container of the bone powder and open it. Direct seven
exhalations of cigar smoke into it and through the smoke conjure the
shade of the dead to both act as a servant of the aspect of the Master
to be seated and as a point of connection to all the other dead faithful
to Him. With your left hand's thumb and index finger take a pinch
of the bone powder and sprinkle it over the traced cross upon the
cemetery soil and say:

By the bone sown into the land the Crossroads of Death becomes
opened so that its Master can come forth and take seat!

By the Cross of Bone the King of Gulgaltha is evoked and the dead
are all bound to His service!

Salve, salve Baal-Gulgoleth!

429

Set aside the container of the bone powder when a clear and distinct
Osseous Cross has been established, with the quartz nailed down at
its centre.

Place one of the small pieces of black onyx upon each of the four
cardinal points of the Cross of Bone. Bring the container of the
Ensouling Tincture of Qayin, open it and pour a few drops over each
onyx stone and finally also over the quartz crystal point at the centre
and say:

By the Ensouling Tincture of Master Qayin His presence is evoked,
His Black Light of Death accessed and His enlinkments established!

and powers pertaining to ra
of the Master and entreriMI
through which His asp ect ■
become seated and enthral

By the Ploughed Cross of the Field of Bones the Sower of the First
Grave Mound is now connected to!

Holy Master of the Liminal Points of the Dead, with your fiery spiritual
essence now blacken the Crossroads of Bones and come forth to be
enthroned!

Salve Qayin Fossor,
Salve, salve Crucifer, Demi
Salve, salve Qayin BeatmMi
Salve Baal-Gulgoleth et On
Salve Qayin ben Samaell

Salve Qayin Crucifer, Dominor Tumulus et Umbrifer!

Direct seven exhalations of smoke towards the contents of the bowl,
while strongly envisioning the essence of the Master, transferred
through the drops of the Ensouling Tincture, emanate from the stones
and into the cross of bones and unfold as a fire inside the bowl and
set aflame the cross, making it burn black.

Get the container of sulphur and sprinkle a widdershins circle with
it around the cross, give it three exhalations of smoke from the cigar
and envision it become a red flaming circle around the black cross,
to bind all the dead connected to via the cemetery soil and the bone,
with the fiery force of the Master established here as a Hot Point,
compelling them all to serve effectively the cause of Qayin.

7. Bring now forth the containers of the fourteen consecrated and
enspirited plant elements. Hold them one by one close to your mouth
and conjure the Black In Green, according to the individual attributes

Take a sip from the liquet
contents of the bowl. Lightl
seven times direct its
out by the three sigjl
Calling of the First Grawei

9. Cover the terracotta
fetish of the Master from tl
improvised lid of the bowl

430

the Sower of the First

with your fiery spiritual
Manes and come forth to be

and powers pertaining to the sphere of influence intersecting with that
of the Master and entreat them to become a part of the foundation
through which His aspect-specific essence of Dominor Tumulus can
become seated and enthroned inside a new fetish.

Pour one full teaspoon of each element, plus the seven black and
seven white beans, into the bowl after their individual prayers. Water
them all with the precious drops of the Ensouling Tincture of Qayin,
by sparingly pouring out a cross over the elements inside of the bowl
in order to fully enlink and ensoul its contents to and with the essence
of the Master. Envision the cross poured burn black with the Holy
Flames of His Light and chant:

Salve Qayin Fossor, Defensor et Eversor!

Salve, salve Crucifer, Dominor Tumulus et Umbrifer!

Salve, salve Qayin Beatus! Salve, salve Qayin Rex Ossis!

Salve Baal-Gulgoleth et Orebel!

Salve Qayin ben Samael!

8. Get the copper sheets inscribed with the Dominor Tumulus, King
of Gulgaltha and the Nigromancy sigils of Qayin and roll each of them
up, towards yourself, into a tight scroll. Push these scrolls into the
contents of the bowl, as additional seeds sown to further cause His
aspect-specific manifestation, so that they mark the points of a small
Triangle of Manifestation, with the King of Gulgaltha sigil at its apex.

widdershins circle with

of smoke from the cigar

around the black cross,

soil and the bone,

here as a Hot Point,

cause of Qayin.

ic fourteen consecrated and
l%y one close to your mouth
g Id the individual attributes

Take a sip from the liquor bottle and spray it three times over the
contents of the bowl. Light then a new cigar in traditional manner and
seven times direct its smoke towards the centre of the triangle marked
out by the three sigil scrolls, while mentally chanting the Formula of
Calling of the First Gravedigger.

9. Cover the terracotta bowl with the ceramic plate. Bring the central
fetish of the Master from the altar and carefully position it upon the
improvised lid of the bowl.

Spray three times liquor from your mouth towards the fetish and then
through the smoke of the cigar entreat and direct the seated essence

431

of Qayin to specifically manifest His aspect as the First Gravedigger,
the Lord of the Dead and the King of Gulgaltha within and through
the contents of the bowl set beneath His feet.

Through the smoke of the cigar focus your will and petition and direct
the smoke from the head to the toe of His fetish and thus conduct
the flow of His descending emanations into the loading elements inside
of the bowl.

When more than half of the cigar has been smoked place its remaining
part in the altar ashtray.

sigil and beneath your jmm\
load your new fetish and fid
as the King of Gulgaltha «*»
and the Dead! "4

Mighty Father, opener of mm
Crossroads of Skulls antff
emanate and focus the
let it become enthroned

conjured in your name mm)
Tincture! 1

10. Place the three empty glasses on the three black points of the sigil.
Fill the glass upon the point within the lower part of the sigil, inside
of the small triangle, with red wine. Fill the glass upon the right-hand
side with vodka and the one upon the left-hand point with the black
coffee.

Light the three cigars, one by one, and exhale the smoke of each seven
times towards the bowl upon which the Master's fetish stands, and
then place them, one for each, across of the three glasses of the libation
offerings just poured.

n. Place the brazier in front of the terracotta bowl upon the sigil and
if need be light more charcoals within it and burn a copious amount
of the incense blend.

Qayin Baal-Gulgoleth,
connecting the chthonic
graves, I entreat you humm\
and focus the aspect I seek €
sacred elements with whidk\
loaded and serve as a
presence!

Hear my supplications, 41
Bloodline, and grant the em
and Spirit ruling over off 4
strength and light to my
steps of your Black
power and glory!

Position the seven half-white and half-black candles around the inner
parameter of the circle of the King of Gulgaltha sigil and light them
one by one and over each flame recite once the Formula of Calling
of the First Gravedigger.

Recite the following prayer when the seven candles have been lit and
the formula has been chanted for the seventh time:

Holy Master, Saint of Gravediggers and Ploughman of the Fields of
Bones, I, NN, who am of your blood and connected to your Spirit call
now to you to fully empower the sacred elements placed upon your

Amen!

i

Close the ritual in traditiaMJ
but let the working pla<
until all candles have

*•»$?

12. On the following night, d
manner and then return Ik
place upon the altar. ??

Light a cigar in the name d

432

sigil and beneath your feet, so that they may possess the power to
load your new fetish and fully ensoul and enspirit it with your essence
as the King of Gulgaltha - the Sovereign of the Shadows of Death
and the Dead!

iked place its remaining

Mighty Father, opener of the paths of Liberating Death, O Lord of the
Crossroads of Skulls and Bones, let your already seated powers
emanate and focus the aspect of your boundless might that I seek and
let it become enthroned within the sacred elements assembled and
conjured in your name and by the power of your Holy Ensouling
Tincture!

black points of the sigil.

part of the sigil, inside

upon the right-hand

fe-fcand point with the black

Qayin Baal-Gulgoleth, bearer of the Black Cross of the liminal points
connecting the chthonic realms to the Other Side, via the gates of the
graves, I entreat you humbly to propagate your manifested essence
and focus the aspect I seek and make it become manifested within the
sacred elements with which your Dominor Tumulus fetish can become
loaded and serve as a new Earthly Throne occupied by your Holy
presence!

Hear my supplications, O Beloved Father of the Holy Serpent's
Bloodline, and grant the empowerments of the portion of your Soul
and Spirit ruling over all the Places of the Dead and grant further
strength and light to my Necrosophic Work, so that I may climb the
steps of your Black Cross and at its centre become crowned by your
power and glory!

Itk candles around the inner
ijgahha sigil and light them
the Formula of Calling

candles have been lit and

Amen!

Close the ritual in traditional manner and extinguish the altar candles,
but let the working placed upon the King of Gulgaltha sigil remain
until all candles have been consumed.

12. On the following night, after midnight, open the ritual in traditional
manner and then return the central fetish of the Master back to its
place upon the altar.

Light a cigar in the name of Amiahzatan, direct seven exhalations of

433

its smoke towards the central fetish and give it praise and thanks for
having granted the required blessings.

Take off the lid of the terracotta bowl, now containing the fully
ensouling contents with which the fetish of Dominor Tumulus is to
be loaded and charged and direct seven exhalations of cigar smoke
towards it, mentally giving praise to Qayin Fossor.

Fold carefully up the corners of the cloth inside the bowl, containing
all elements, and tie it into a bundle, shaping it in a suitable fashion,
fitting into the hollowed fetish it is to fill.

Lift the bundle up from the terracotta bowl and with the white and
black pieces of yarn wrap it tightly and tie up each piece of yarn with
seven knots. Do this so that half of the bundle becomes wrapped in
white and the other half in black.

When more than half of the*
part in the altar ashtrav, tal
upon the strengthened aad
Dominor Tumulus, the Kim

When ready, give praise
empowerments granted m

manner.

Cover the newly seated f«
veil it and be removed only
to spiritual work or duiiqpj

M

13. Bring forth the prepared and in beforehand purified and dedicated
empty fetish of Dominor Tumulus. Spray liquor three times into its
hollow interior and then seven times exhale the smoke of the cigar
into it, conjuring its material corpus to become ready for the receiving
of its ensouling load.

Insert the wrapped fetish bundle of Qayin Dominor Tumulus into the
empty statue and thus grant it the Holy presence and powers of the
First Gravedigger.

Seal the load placed within the fetish by the use of hot wax.

When the wax has hardened, place the loaded Dominor Tumulus fetish
upon its reserved place upon the altar, hang the black and white
rosary created and consecrated for Him upon the neck of the fetish
and recite seven times the Formula of Calling of the First Gravedigger.

Spray liquor, three times, from your mouth over the fetish and then
light a new cigar and through its smoke pray to the Master's newly
seated aspect and ask of Him the initiations, guidance, power and
light you need in order to more completely comprehend His mysteries,
practice His sorcery and reach His Gnosis.

Even though many
as the insight concerning t|
remember that it is nevp;
represented upon the altar 1
general offerings given ead
the seated essence is douqi
amount, as the receiver isjg
one specific aspect is coma

The exception to this rule m%
one of the aspect- specific fcflj
cases it is customary to warn
in order to replenish any |
assistance granted.

As for the Formulae of Cafl
employed in the opening 4
aspect-specific formulae, Wk
Master Qatsiyr. The same f
workings, where also the
specific ones.

434

it praise and thanks for

When more than half of the cigar has been smoked place its remaining
part in the altar ashtray, take a seat in front of the altar and meditate
upon the strengthened and strengthening presence of the Master
Dominor Tumulus, the King of Gulgaltha.

When ready, give praise to the Master Qayin and thank Him for the
empowerments granted and close the working in the traditional

manner.

Cover the newly seated fetish with its black shroud, which must always
veil it and be removed only when He is to be called upon in connection
to spiritual work or during the weekly giving of offerings.

lTi ££| lTj iYj lTj CTj j."Tj

T rS^ ^1? ^t? T? n£i rffi

HJominor Tumulus into the
nee and powers of the

f : the use of hot wax.
r

led Dominor Tumulus fetish
, the black and white
^on the neck of the fetish
of the First Gravedigger.

■h over the fetish and then
to the Master's newly
;, guidance, power and
Comprehend His mysteries,

Even though many different aspect-specific fetishes may be created,
as the insight concerning their seating is attained, one must always
remember that it is never a question of having different spirits
represented upon the altar and that His Soul and Spirit are One. The
general offerings given each Monday or during any other day when
the seated essence is nourished and praised will remain in the same
amount, as the receiver is still one and the same, even if more than
one specific aspect is connected to.

The exception to this rule is when specific work has been done through
one of the aspect-specific fetishes and powers of the Master, as in such
cases it is customary to give that seated aspect additional offerings
in order to replenish any spent power and to give thanks for the
assistance granted.

As for the Formulae of Calling it is most often the general formula
employed in the opening of almost all the workings, following the
aspect-specific formulae, like that of the First Gravedigger or that of
Master Qatsiyr. The same goes for the salutations at the end of the
workings, where also the general salutation is followed by the aspect-
specific ones.

435

CHAPTER 55

(5Kje Slegfrnta of tht SntratuiuU,

(§bBZBBiuz, Iwmelg anu

lEuil £>mus)

Within the context of Necrosophic Sorcery there exists a zenith and
a nadir when it comes to the nature of the dead employed and the
workings conducted with their aid. The zenith and exalted crown of
our work in connection to the dead are the aspects pertaining to the
Mighty Dead, which most often concern spiritual elevation, illumination
and becoming, through the initiatory path outlined by those who have
paved the way before us, headed of course by the holy souls of the
Master Qayin and the Lady Qalmana.

The nadir of the work and the polar opposite of that Exalted Crown
of the Mighty Dead is on the other hand connected to the Dark Dead
and is most often concerned with the pernicious rites of malediction,
madness, misery and death. These Dark Dead are the restless,
tormented and tormenting souls of the earthbound dead, who because
of their lack of spirit and their material obsessions, consciously or
unconsciously cling to their earthly existence, or because of some
other reason have so become bound to suffer as one of the intranquil
and lonely shades haunting this world.

Rage, fear, pain, lust, confusion, madness and hate can be counted
amongst the more common reasons for why some of the dead become
earthbound, dangerous and often in more ways than one parasitic in
their interactions with the living.

The Dark Dead are sometimes also referred to as the Red Dead, as

they are the souls of the
most often been insane num||
sexual predators, extre
sick individuals in life, but
because of starvation, during*
some sorcerous means axe ■

J
'•it

the Dark Dead.

.■ r«-5

-:..'*

According to some system*^
especially those purposely jfa
vengeful dead and even thoqd
in life they gain a sort of fc|
them potentially very ^ afl pTffli

All these ferocious and
state of being assumed an
the living and the dead and ef|
and death.

■M.-

It is these shades that oar J|
of the Dark Dead, owns, coatf
that Abel the Black herds, ha
to the decrees of the one wh
Abel not only the First DqmJ
elevated amongst the Dark tt
of the Master.

Within the practical work flu
approaches when it comes to J
them and to protect one's scj
is to direct their venomous sod
which the Dark Dead ahnp|
their envenoming presence, jm

There are certain things
with these kinds of the dead
empowerments granted by Qg
Dead, one must know how In

436

&

intnmquil,

nelganu

iy there exists a zenith and
to dead employed and the
mith and exalted crown of
he aspects pertaining to the
Iffinal elevation, illumination
Nnrtlined by those who have
by the holy souls of the

t

itante of that Exalted Crown
inected to the Dark Dead
•us rites of malediction,
irk Dead are the restless,
Wltbound dead, who because
r ifcsessions, consciously or
ice, or because of some
as one of the intranquil

and hate can be counted
hqr some of the dead become
than one parasitic in

tied to as the Red Dead, as

they are the souls of the bloody and/or bloodthirsty dead and have
most often been insane murderers, murder victims, suicides, lunatics,
sexual predators, extremely fearful, depressed or otherwise painfully
sick individuals in life, but also those who have died in violent accidents,
because of starvation, during childbirth or have become killed through
some sorcerous means are understood to fall under the category of
the Dark Dead.

According to some systems of thought also the souls of the unborn,
especially those purposely aborted, can join this legion of the dark and
vengeful dead and even though their consciousness had not developed
in life they gain a sort of bestial awareness in death, which makes
them potentially very dangerous.

All these ferocious and harmful dead have because of their unnatural
state of being assumed an antagonistic role within the realms of both
the living and the dead and cause usually nothing but suffering, sorrow
and death.

It is these shades that our Master Qayin, in His aspect as the Lord
of the Dark Dead, owns, commands and controls and it is these dead
that Abel the Black herds, keeps in check or lets loose, all according
to the decrees of the one who holds his own leashes, for in truth is
Abel not only the First Dead but he is also the first and the most
elevated amongst the Dark Dead, because of his taming by the hands
of the Master.

Within the practical work there are more or less only two different
approaches when it comes to these kinds of the dead; one is to banish
them and to protect one's self or others against them and the other
is to direct their venomous souls against those who deserve the suffering
which the Dark Dead always tend to bring upon those afflicted by
their envenoming presence.

There are certain things that one must possess and know before working
with these kinds of the dead; one must possess the knowledge and
empowerments granted by Qayin in His aspect as Master of the Dark
Dead, one must know how to raise them and how to put them down,

437

one must know how to direct them, one must know how to bind them
(both to a victim and to their own graves or other places of confinement),
one must know how to feed them and how to heat them up, one must
know how to protect against their contagious darkness and how to
wash away their black stains and one must know when to use them,
which of them to use and how to find the specific kind needed for
the work at hand.

The Sceptre of the Shadows of Death, the Bellicum Wand of Qayin
Dominor Tumulus, is for example one of the most important tools
when it comes to the workings connected to these kinds of the dead,
for when such sceptre has been obtained correctly it will be, amongst
other things, an outer sign of the inner fortifications and insights into
the relevant mysteries gained from the Master, but a wrongfully
obtained sceptre will aid in nothing but one's own sinking into the
darkness of the restless dead as it in such case will hold no power
over them and will grant no protection against their rage and hunger.
The black and white rosary talisman of the Master are also of great
value and power within these kinds of workings and if consecrated
properly they will aid greatly in both the summoning and controlling
the Dark Dead, but also in keeping a safe distance between one's self
and these bestial revenants.

Besides the empowerments and protection granted by the Master, there
are also those of the First Earthbound Dead, Abel, which one needs
to acquire before embarking upon the infernal road of the Dark Dead,
as it is he who in the name of Qayin controls such wicked and foul
shades and by the grace of the Master and through Abel one can also
gain such control.

When the necessary knowledge, power and spiritual licenses needed
for a correct approach towards the workings connected to these kinds
of the dead have been obtained one can, in accordance with sound
judgment and for the sake of justified causes, seek out these kinds of
miserable souls and put them to work, set them upon the guilty and
remove them from the truly innocent.

***

When it comes to the pi
categorisation and iden
there are a few groups
us, when it comes to botM
a short list of some of
conditions and the ca
it comes to how thev

m

controlled, but such
decisions when it comes ai
specific situation so that a 1
best suited for the work

v#i4

bt I I

The Murderous

violent and of those witb
in life who in death
of others. These Dark
they with ease can be dintf
ease turn upon the one wai
like bloodthirsty beasts WM
lest they cut off the hand tl
obsessed murderers can m
violence, bloodshed, s

The Murdered Dead - H

have remained in a shocafci
of the violence that has lati
and haunt their places of d
and directed vengeance, fcfl

enraged state, caught in a 1
of their own murder,
bringers of confusion,
can also provoke violence
of the living in a very

■A

The Burnt and the

been burnt alive and in dM
mind and soul afflicting pt§
the flames of hell are ol

438

bt know how to bind them
places of confinement),
Id beat them up, one must
bos darkness and how to
t know when to use them,
^specific kind needed for

^fcellicum Wand of Qayin
Itfce most important tools
m tbese kinds of the dead,
Ittectly it will be, amongst
itions and insights into
;ter, but a wrongfully
»'s own sinking into the
will hold no power
their rage and hunger.
Master are also of great
s and if consecrated
oning and controlling
nee between one's self

When it comes to the practical approach in connection to the
categorisation and identification of these tortured and obsessed souls
there are a few groups amongst them which are of special interest to
us, when it comes to both curing and causing harm. The following is
a short list of some of those Dark Dead and the understanding of their
conditions and the causes of their suffering are actual key points when
it comes to how they can be accessed, fed, agitated, quickened and
controlled, but such knowledge will also help in making the correct
decisions when it comes to choosing the right kind of dead for any
specific situation so that the dead conjured possesses the qualities
best suited for the work at hand.

The Murderous Dead - These are the shades of the hateful, the
violent and of those with an immense bloodlust and murderous rage
in life who in death continue to strive for bloodshed and the demise
of others. These Dark Dead are as double-edged swords, for even if
they with ease can be directed to destroy others they can with equal
ease turn upon the one who seeks their baneful services, as they are
like bloodthirsty beasts and need to be bound firmly to their tasks,
lest they cut off the hand that tries to wield them. The souls of these
obsessed murderers can in a very efficient manner provoke acts of
violence, bloodshed, suicide and murder.

by the Master, there
Abel, which one needs
fell road of the Dark Dead,
such wicked and foul
>ugh Abel one can also

t: ^

I spiritual licenses needed
pi connected to these kinds
fe accordance with sound
seek out these kinds of
m upon the guilty and

The Murdered Dead - These are those amongst the Dark Dead that
have remained in a shocked state of both mind and soul and because
of the violence that has led to their demise often become bound to
and haunt their places of death. They may not always seek conscious
and directed vengeance, but they are most often in a confused and
enraged state, caught in a limbo where they relive the terror and pain
of their own murder. These dead can cause much harm and are often
bringers of confusion, anger, mental anguish and madness, but they
can also provoke violence and murder, as they can influence the minds
of the living in a very concrete manner.

The Burnt and the Burning Dead - These are the ones that have
been burnt alive and in death still remain within the flames of their
mind and soul afflicting pain and horror. The visions of purgatory and
the flames of hell are often connected to the sights conveyed by these

439

tormented dead and have in truth very little to do with any kind of
purgatorial cleansing. The other sub-category falling under this heading
is those amongst the perverse dead that have been obsessed
pyromaniacs and arsonists in life that have caused the suffering and
deaths of others through fire and taken delight in the agony and
destruction that they have induced and still seek to cause. In either
case these kinds of Dark Dead remain in death obsessed with burning
and fire, in different ways, and they often cause pain, terror, madness
and horrible accidents, disfigurements and death by the way of fire.

The Drowned Dead - These are those restless souls of the drowned
which often stay attached to and trapped within the bodies of water
where they have died and there they often cause drowning accidents.
It is these Dark Dead that often have been mistaken for undines and
other aquatic spirits and besides causing tragedies in connection to
water they are also known to be effective bringers of nightmare,
madness and in some cases serious breathing problems and suffocation.

The Insane Dead - These are the lunatics afflicted with mind
shattering forms of insanity in life which becomes carried over with
them even in death and there binds them to a nightmarish, earthbound,
existence. Because of their mental confusion these Dark Dead can
often not grasp their own deaths and continue to haunt their familiar
surroundings, people or the things that they have felt some form of
strong attachment to in life, in a state of perpetual madness. These
insane souls cause nightmares, confusion and madness and are known
to be effective destroyers of the minds of the living, as their lunacy
is most contagious in the cases where they attach themselves to them.

The Plague Bearing Dead - These are some of those that have died
because of painful and contagious diseases that in life had destroyed
both their bodies and minds. They remain obsessed with their sickness
and suffering even in death and become thus bound to a state of
nightmarish anguish. These Dark Dead are called the plague bearers
as they can afflict the living with the symptoms of their own diseases
and so also manifest such sickness physically, as the seed of any
sickness is first planted in the subtle planes before it can manifest in
flesh.

The Suicides - These
have not found any
which they had sought to a
because of their attaching
destructive impulses. The!
cause sorrow, madness, fqp
and self-destructive tendsrf

.4
The Vengeful Dead - H|

in life have been and in ds|

or unjust strive for

retaliation and are best

their own obsessive sentnsjl

such as these are effective!

and they are especially pm

someone in similar mari

themselves to have

dangerous as they easily

them and one must

fortification before souls -m

The Unrepentant

impenitent and merciless \
and material attachments- 1
in order to combat and
in return for offerings
or addictions, which they 1
These are another unit of!
knowledge and great prep
and without peril. 1

The Lonely Dead -

regretful and lonely di
suffering, without anyone 1
and it is this perceived lack
to be the cause of their si
realm of the living. Some d
because of some presumed

440

little to do with any kind of
|vy falling under this heading
l that have been obsessed

i ■ ■ ■

(■te caused the suffering and
bfe delight in the agony and
Estill seek to cause. In either
uleath obsessed with burning
use pain, terror, madness
death by the way of fire.

ess souls of the drowned
n within the bodies of water
cause drowning accidents,
mistaken for undines and
|g tragedies in connection to
bringers of nightmare,
problems and suffocation.

itics afflicted with mind
Bk becomes carried over with
to a nightmarish, earthbound,
n these Dark Dead can
ue to haunt their familiar
have felt some form of
perpetual madness. These
■ and madness and are known
nf the living, as their lunacy
lp attach themselves to them.

EST:

fex>me of those that have died
btB that in life had destroyed

with their sickness
fife thus bound to a state of

called the plague bearers
jiptonks of their own diseases
l^acally, as the seed of any

before it can manifest in

T!k»: .'

The Suicides - These are the souls of certain suicides who in death
have not found any escape nor rest and continue to obsess about that
which they had sought to escape through the death of their bodies and
because of their attachments they remain bound by their futile self-
destructive impulses. These tormented shades possess the power to
cause sorrow, madness, fear and depression and can provoke suicidal
and self-destructive tendencies within the target they are sent against.

The Vengeful Dead - These are those amongst the Dark Dead who
in life have been and in death continue to be obsessed with their just
or unjust strive for vengeance. These shades serve all forms of
retaliation and are best worked by those sharing, on a very deep level,
their own obsessive sentiments concerning vengeance. Intranquil souls
such as these are effective when merciless and harsh justice is sought
and they are especially good to employ when the target has wronged
someone in similar manners that one of these dead considers
themselves to have been wronged. Shades such as these are very
dangerous as they easily can possess the minds of those who call upon
them and one must therefore possess sufficient knowledge and
fortification before souls such as these are worked with.

The Unrepentant Dead - These are the souls of hardened,
impenitent and merciless criminals obsessed because of their vices
and material attachments. They are called upon within certain contexts
in order to combat and escape the law and successfully commit crimes,
in return for offerings pertaining to and satisfying their base desires,
or addictions, which they had in life and continue to have in death.
These are another unit of the Dark Dead which require very specific
knowledge and great preparation if they are to be worked properly
and without peril.

The Lonely Dead - These are the tormented souls of the cheerless,
regretful and lonely dead, often thought to be in a state of purging
suffering, without anyone ever having cared for them or loved them
and it is this perceived lack of love and kindness which often is thought
to be the cause of their obsession and unnatural attachment to the
realm of the living. Some of these souls are believed to suffer in death
because of some presumed sin or wrongdoing, which they obsessed

441

about in life and continue to do so in death, where they place themselves
in the parts of the lower astral that best corresponds with the most
common ideas concerning purgatory. These mournful Dark Dead are
most often called upon in order to cause regret and sorrow, or in order
to afflict a person's five senses with all of their own sufferings until
he/she does as demanded of him/her, but these tormented souls can
also cause depression, self destructive behaviour and even provoke
suicide.

The Cursed Dead - These are the Dark Dead who have died because
of some form of sorcery that had been directed towards them in life
and they are often in death bound by that same curse and made to
remain a captive of the elements or spirits which had caused their
unnatural deaths. These damned shades are only accessible and useful
if one knows how and why they became cursed and by which powers
they in death are kept subjugated, for with such knowledge they can
become efficient slaves and serve many forms of highly effective
malefica. Most often such privileged knowledge is only accessible to
the one who has caused the death of the soul in question, but there
are of course other esoteric means through which one can learn about
the fate befallen the dead, all according to the different rites of
necromancy and through the aid of the Faithful Famuli received from
the side of Qayin and His Bride.

The Vampiric
undead rising from III
lifeblood of the living,
blood, even though tall
thirst for, but what wt
very life-force of aHJ
unconscious parasHjg
continue to act as wm
Life they themselvt^
natural means. The al
that of bats or nodal

possess the attribute
dreams of the livingd
empty a target of his/^
and madness and stal
of the target's vital fa

.i!

The Stinging, Crawling and Snaring Dead - These are those
amongst the restless dead who have been killed by poisonous insects,
spiders or other crawling and venomous animals. They are caught
within a perpetual nightmare of their own death and that which has
killed them and their shades often assume bizarre forms because of
the unnatural synthesis between their own human souls and that of
the shadow of the creature that had killed them. Another reason for
the manifestation of these insectoid or otherwise crawling and stinging
forms of the Dark Dead can also be an extreme phobia, obsession or
attraction towards these kinds of creatures in life. These dead can
leave actual bite marks upon the body of their victim, swarm them
in their nightmares and cause sickness of both body, mind and soul.

■>%

:*T

442

habere they place themselves
(corresponds with the most

mournful Dark Dead are
and sorrow, or in order
f their own sufferings until
t these tormented souls can

iviour and even provoke

Dead who have died because
faceted towards them in life
fat same curse and made to
■its which had caused their
fae only accessible and useful
and by which powers
such knowledge they can
jp forms of highly effective
pwledge is only accessible to
t«oul in question, but there
pi which one can learn about
Bg to the different rites of
•Sfathful Famuli received from

The Vampiric Dead - These are the Dark Dead of legends, the
undead rising from the graves in order to hunt, haunt and drink the
lifeblood of the living. In truth these are not the drinkers of physical
blood, even though blood and other bodily fluids carry that which they
thirst for, but what vampiric shades such as these hunger for is the
very life-force of all living beings and because of their conscious or
unconscious parasitic impulses and traits developed in life they
continue to act as souls obsessed by and craving for the Breaths of
Life they themselves are unable to produce, or maintain, through
natural means. The atavistic form assumed by these Night Flyers is
that of bats or nocturnal birds of prey and they are also known to
possess the attributes of the Succubi and Incubi when stalking the
dreams of the living. Dark Dead such as these possess the power to
empty a target of his/her vitality, bring weakness, sickness, nightmares
and madness and slowly cause death through the siphoning and theft
of the target's vital force.

Dead - These are those
skilled by poisonous insects,
m animals. They are caught
death and that which has
bizarre forms because of
human souls and that of
tad them. Another reason for
ise crawling and stinging
fatreme phobia, obsession or
in life. These dead can
their victim, swarm them
rf both body, mind and soul.

443

CHAPTER 56

tlfe (Haluarg (&vbbb

We will here present the signatures of the Dark Dead obtained through
a multitude of different treaties and covenants with Qayin, in His
aspect as the Lord of the Dark Dead and the legions of famuli serving
that specific path of Our Holy Monarch of Skulls.

Each signature is connected to a specific grouping of these malefic
shades cast by the Black Cross of Gulgaltha and through the linear
conjurations that these signatures constitute they are all bound by the
Master to serve His cause. This does not mean that their use is without
hazard, on the contrary it must be made clear that the workings of
these bestial souls of the obsessed is actually amongst the most
dangerous practices pertaining to the necrosophic sorceries of our
Qayinite Tradition, but as the goal of our Work is to offer insight into
the diverse aspects and manifestations of His Art, it is important to
also shed light upon this most dark topic, and make available the keys
through which the closed paths to the core of certain fundamental
mysteries can be opened, and lead the wise to new darksome
illuminations and at the same time usher the foolish and the profane
further down into the graves that they insist on digging for themselves.

These thirteen signatures that we present are employed both as
beckoning signals and fetters, evoking the shades connected to them
and at the same time placing them under the power of the Black Cross
Upon the First Mound. In order to work these signatures one must
therefore first obtain the permission of the relevant aspect of the
Master and then proceed with great care, making sure to cleanse,
fortify and protect body, mind and soul before these foul ghosts are
approached.

Such preparation should iti
the magical donning of the I
anointments and the tatioi
self, all in the name and tfati
specific sorceries.

Of even greater importance*!
after these interactions wStt
remaining link to them, til
their malefic and ravenowi
the one who had called W$
conducted through the a^K
act upon their animal iaflf
properly forced and directel
be trusted and must thereto
sternly.

There are a few different
damned can be activated^
and most often it is insidel
haunted by these shades 1i
not advisable to ever invitefll
these evocations in frontal

•*;

Most often the signatu:
red cloth that in before]
made with one, three or m
facilitate the interactions wl
of cloth is usually left to li
hung on His black altar ani
upon or in front of His alb
the altar until use.

S-"?l

Instead of the black or
colour, can be used and
via the sprinkling of the
cases the signature may bcj
on the backside of a

444

pn..

mus nf

irk Dead obtained through
lints with Qayin, in His
I legions of famuli serving
^Skulls.

grouping of these malefic
In and through the linear
ie they are all bound by the
In that their use is without
dear that the workings of
feally amongst the most
sosophic sorceries of our
Fork is to offer insight into
Art, it is important to
make available the keys
le of certain fundamental
I wise to new darksome
he foolish and the profane
ton digging for themselves.

It are employed both as
ttiades connected to them
wer of the Black Cross

signatures one must
Eke relevant aspect of the
^ making sure to cleanse,
efore these foul ghosts are

Such preparation should always include ritual baths, fumigations and
the magical donning of the Spiritual Armours, by the ways of sacred
anointments and the talismanic and amuletic fortifications of one's
self, all in the name and through the grace of the First Master of these
specific sorceries.

Of even greater importance are the cleansings which must be performed
after these interactions with the Dark Dead in order to remove any
remaining link to them, through which they otherwise, because of
their malefic and ravenous nature, could inflict their suffering upon
the one who had called upon them, even if such calling had been
conducted through the authority of their Master. As these dead only
act upon their animal instincts and obsessive drives they may be
properly forced and directed, but they can never be made loyal or ever
be trusted and must therefore always be treated both cautiously and
sternly.

There are a few different ways through which these signatures of the
damned can be activated during their conjurations and summoning
and most often it is inside the cemeteries or the places known to be
haunted by these shades that such workings are conducted, as it is
not advisable to ever invite these dead to one's own house by conducting
these evocations in front of the home altar.

Most often the signatures are traced upon suitable pieces of black or
red cloth that in beforehand has been ritually washed in an infusion
made with one, three or seven plants possessing powers that can
facilitate the interactions with these kinds of restless dead. Such piece
of cloth is usually left to air dry in front of the Master's fetishes, or
hung on His black altar cross, if such a symbol of Gulgaltha is present
upon or in front of His altar, and when dried folded and kept upon
the altar until use.

Instead of the black or red cloth also paper, of suitable size and
colour, can be used and receive the empowerments of the plant spirits
via the sprinkling of the infusion and/or through fumigation. In other
cases the signature may be directly marked upon the ground or even
on the backside of a gravestone, in such cases where the Dark Dead

445

sought is identified as the person buried in that specific grave.

The tracing itself is most often done with some kind of consecrated
chalk, paint or powder, but in certain contexts the signatures can also
be marked with the tips of suitable wands, such as those of Blackthorn,
Ebony, Yew, Elder, Alder, Cypress and the Black Ironwood, with knives
or in other ways become imprinted upon any suitable surface in
connection to the place haunted by these shades.

When it comes to the making and consecration of the chalk used to
call upon the Dark Dead there are many different elements from the
mineral, the plant and the animal kingdom that can be mixed with
the white plaster or black charcoal powder, which are the two main
carriers most often employed.

Some of the most useful minerals to mix, in moderate amounts, into
such chalk are Cinnabar, sulphur and Red Iron Oxide. Cinnabar
possesses all the virtues of the swift mercury with the addition of the
heating qualities granted by its colour, sulphur possesses the burning,
banishing and commending powers and is an element much in harmony
with the infernal chthonic realms and Red Iron Oxide, being the very
blood of iron, possesses fierce martial qualities empowering all
workings of aggression. Also, small amounts of gunpowder can be
added to the mix in order to grant further explosive and expediting
qualities to the mixture.

When it comes to the plant elements employed they can vary from
case to case, but within the workings of the Dark Dead the following
plants are some of the ones most often used: Angel's Trumpet, Cypress,
Yew, Blackthorn, Poplar, Black Ironwood, Aconite, Black Hellebore,
Hemlock, Henbane, Mandrake, Mullein, Thorn Apple, Valerian,
Wormwood, Alder, Rosary Peas and Castor Beans. By understanding
the powers of the spirit of each plant one will be able decide which
one to employ within each specific working.

From the animal kingdom black cats, pigs, dogs, bats, ravens, crows,
owls, maggots, scorpions, centipedes, frogs, toads, spiders and other
venomous crawling creatures are most often employed and their blood,

crushed bones or bodies
focus and magical chaigfej
order to further conned it
of Dark Dead that it is

When all the elements haj|
their task and become
mixed together, prayed
one-tenth of the whole 1
foundation of the so
employed, and the ele
instead of water, must at ti
for the plaster base to bee*
of the chalk mixture is
and moisture needed.

If charcoal is used
egg whites are used in add
what would be used in plait
of elements a smooth ami
formed into suitable sham

•'■38

For the forming and diyim
can be used and made i
into which the chalk
a plate and positioned upa
nights, in order to slowlj
Each night they are
in the name of Qayin
needed for the tasks that li

A

In whichever way the
chalks or through some
worked before they
elements are placed upoati
link to the target of the
against. Libation, raw
offerings most often gn^R*

446

b that specific grave.

e kind of consecrated

the signatures can also

as those of Blackthorn,

Ironwood, with knives

pk any suitable surface in

S*ades.

r

n of the chalk used to
pfferent elements from the
that can be mixed with
which are the two main

moderate amounts, into
Bed Iron Oxide. Cinnabar
■ry with the addition of the
|ter possesses the burning,
A dement much in harmony
tfcron Oxide, being the very
fc^ipialities empowering all
of gunpowder can be

explosive and expediting

ployed they can vary from
he Dark Dead the following
ljb Angel's Trumpet, Cypress,
1, Aconite, Black Hellebore,
Ib, Thorn Apple, Valerian,
Beans. By understanding
will be able decide which

p» dogs, bats, ravens, crows,
kp, toads, spiders and other
employed and their blood,

crushed bones or bodies and their ashes serve often to grant additional
focus and magical charge to the chalk that they are mixed into in
order to further connect it with and give it power over the category
of Dark Dead that it is meant to conjure.

When all the elements have been selected, consecrated, dedicated to
their task and become empowered by their respective spirits they are
mixed together, prayed over and finally blended in the amount of
one-tenth of the whole mixture that is meant to constitute the
foundation of the sorcerous chalk. Depending on the kind of plaster
employed, and the elements mixed into it, sufficient amount of liquor,
instead of water, must at this time be added to the mixture in order
for the plaster base to become thick. Usually l part liquor to 2 parts
of the chalk mixture is sufficient in order to get the correct consistency
and moisture needed.

If charcoal is used instead of plaster, in order to create black chalk,
egg whites are used in addition to a smaller amount of alcohol than
what would be used in plaster mixture, just enough to give the mixture
of elements a smooth and thick consistency, allowing them to be
formed into suitable shapes.

For the forming and drying of the moist chalk mixture waxed paper
can be used and made into simple moulds, of suitable sizes and shapes,
into which the chalk mixture is poured. These are then placed upon
a plate and positioned upon the altar of the Master for at least seven
nights, in order to slowly dry and receive the full empowerments.
Each night they are given smoke of tobacco, the flame of a candle and
in the name of Qayin conjured and charged to possess all the qualities
needed for the tasks that they have been created for.

In whichever way the signatures are traced, be it with the consecrated
chalks or through some other suitable means, they must still be further
worked before they become fully opened. Usually certain offerings and
elements are placed upon the power points of the signature, plus any
link to the target of the spell that one wishes to send the Dark Dead
against. Libation, raw meat, incense and candles are amongst the
offerings most often given within such settings and within the most

447

extreme cases even live animals are sacrificed and fed to these malicious
shades in order to empower them fully before they are sent out to
their work.

The libation offerings given are strong liquors, wines or black
unsweetened coffee. The food offerings consist often of hearts, livers
and brains, different kinds of raw meat, especially pork, served
sometimes with black beans, chilli and black pepper.

As for the incense used when these dead are called upon through their
signatures, there are a few formulas that have proven most effective,
one of them being the following:

7 parts Cypress
7 parts Yew
7 parts Wormwood
3 parts Mullein
3 parts Aconite
3 parts Henbane
l part Sulphur

Each plant element must be consecrated according to tradition, through
the powers of Master Qatsiyr, and become thus empowered by its own
Black In Green, which in turn must be petitioned to lend specific aid
to these workings, before they are mixed together, with the sulphur
being added last.

The smoke of this Dark Dead Incense acts, according to the governing
pacts through which these mysteries have been revealed, as a key to
the parts of the signature which at this point would still have remained
closed and gives further substance and power to the manifestations
of the wraiths summoned.

As for the candles used, they are always black, marked with the signature
of the Dark Dead and anointed with suitable magical oil, most often
consisting of a mineral oil base into which the same elements like the
ones in the Dark Dead Incense, or other herbal and mineral elements
specifically relevant to the work at hand, are steeped.

It should be observed that, ci
conducted within other
sprayed directly from the
in connection to the work
to give them any more poti
necessary, and as saliva audi;
of the personal essence, weoj
and quickening these shada^j

- A

Besides the somewhat
certain specific elements wfc|
signatures, depending on wfci
one seeks to summon, in otd
further strengthen the manii
are the elements pertainiqg^
the shades represented by tfa

For the Murderous Dead soaj
symbolic link to the deeds mjk
be presented upon the
murderer's grave can be
the soil bought from a placed!
should be used. For the
glowing embers or some
the Drowned Dead a bowl <
where drowning has
soil from a mental hospital «
employed. For the Plague B$
the graves of those that haia
diseases are to be used. Fori
or the grave of one who has M
For the Vengeful Dead writti
going to be avenged, penned]
curse, or some other concrdi
retaliation sought should Ih
elements linked directly to Hi
presented upon the sij
mysteries one must have i

448

-=m

m

toed and fed to these malicious
rkefore they are sent out to

c 1 '

liquors, wines or black
often of hearts, livers
especially pork, served
pepper.

called upon through their
ttare proven most effective,

It should be observed that, contrary to how work otherwise is usually
conducted within other contexts, we here refrain from giving libation
sprayed directly from the mouth and exhaled smoke offerings, as we
in connection to the work with these kinds of malign souls do not wish
to give them any more personal links to ourselves than what is
necessary, and as saliva and breath are amongst the strongest carriers
of the personal essence, we employ alternative methods of giving unto
and quickening these shades.

Besides the somewhat general offerings mentioned, there are also
certain specific elements which could be placed upon or around the
signatures, depending on which category of the Dark Dead it is that
one seeks to summon, in order to focus the powers of the work and
further strengthen the manifestation of the dead called forth. These
are the elements pertaining specifically to the binding obsessions of
the shades represented by the signature.

goading to tradition, through
gibus empowered by its own
jiitioned to lend specific aid
I together, with the sulphur

fc according to the governing
» been revealed, as a key to
pt would still have remained
x to the manifestations

r+

r

1^ marked with the signature
magical oil, most often
same elements like the

■sba! and mineral elements
steeped.

For the Murderous Dead some weapon, tool, element or other potent
symbolic link to the deeds and forces of homicidal aggression should
be presented upon the signature, unless the soil from a known
murderer's grave can be employed instead. For the Murdered Dead
the soil bought from a place of murder or the grave of a murder victim
should be used. For the Burnt and the Burning Dead a container of
glowing embers or some other fiery elements should be presented. For
the Drowned Dead a bowl of water, ideally collected from a lake
where drowning has occurred, is to be placed. For the Insane Dead
soil from a mental hospital or the graves of the mentally ill is to be
employed. For the Plague Bearing Dead the soil from a hospital or
the graves of those that have died because of contagious and deadly
diseases are to be used. For the Suicides soil from a place of suicide
or the grave of one who has died by his/her own hands is to be placed.
For the Vengeful Dead written accounts about the deeds which are
going to be avenged, penned by the one wronged by the target of the
curse, or some other concrete links to that which is the cause of the
retaliation sought should be present. For the Unrepentant Dead
elements linked directly to their vices and causes of obsession can be
presented upon the signature. For the Lonely Dead there are a few
mysteries one must have insight into before they can be called upon

n

449

in the most potent manner, but a glass of cool water, one single flame
and a container of soil from a place of the abandoned and forgotten
dead can be placed. For the Cursed Dead elements connected to that
which has cursed, destroyed and bound them should be presented. For
the Stinging, Crawling and Snaring Dead live or dead scorpions,
centipedes, spiders and/or any other such creatures or elements
pertaining to this category of the obsessed dead should be placed upon
the signature, and for the Vampiric Dead elements pertaining to
vampirism, such as certain animals and certain plants, but also fresh
spilled blood should be placed.

The links to the target of any malefic work conducted through these
signatures are on the other hand most often placed upon the fanged
mouth of the skull, or in some other position where the dark currents
of the signature are focused or directed towards, via the points, crosses,
arrows, elements and offerings.

When working with these signatures, it is also customary to employ
two smaller Rowan wands, branded with Qayin's Key sigil of Protection,
and place them crossed, in the form of an X, upon the ground
somewhere under the skull depicted in the signature. This is done in
order to block any of their emanations from coming down upon one's
self, as it is most often in that spot, underneath the skull, one stands
after the full activation of the signature employed, in order to conjure
the shades evoked. In the case of those signatures that have a
downward pointing vertical line, passing all the way through the skulls,
the crossed Rowan wands are to be placed in front of the endpoint
of such vertical lines, in order to protect against the emanations flowing
through them.

If suitable Rowan wands are not accessible, those of any other tree
possessing the powers to protect against the Dark Dead can be used
instead.

The whole working, including the crossed wands, is usually left to
remain upon and around the signature, as everything becomes soiled
by the envenoming presence of these shades, but in those cases where
the signature needs to be erased and removed, a strong infusion bearing

450

eel water, one single flame
► abandoned and forgotten
Elements connected to that
■should be presented. For
Ml live or dead scorpions,
eh creatures or elements
head should be placed upon
ei elements pertaining to
rtain plants, but also fresh

k conducted through these
em placed upon the fanged
■I where the dark currents
■ds, via the points, crosses,

customary to employ
Jen's Key sigil of Protection,
Ian X, upon the ground
s signature. This is done in
li coming down upon one's
teeth the skull, one stands
ployed, in order to conjure
» signatures that have a
dhe way through the skulls,
ft in front of the endpoint
the emanations flowing

P

lei those of any other tree
he Dark Dead can be used

w-

&

I wands, is usually left to
leeerything becomes soiled
Bv but in those cases where
bV* strong infusion bearing

the powers of Rue, Yerba Mate and Sage must be used and an incense
blend consisting of those three herbs must be burnt in order to banish
any lingering influences.

By knowing the signatures, elements and offerings through which
these Dark Dead can be summoned the wise and the cunning will be
able to also figure out how to banish them, whenever and wherever
their presence is unwanted and unwarranted, as by replacing certain
attracting elements with repelling ones, reversing certain procedures
and changing the petitions to both the Owner and the herder of these
restless shades, one can efficiently remove them and put an end to
their haunting.

Here follows the 13 signatures of the Dark and Malefic Dead, being
the keys to the roads of victory, power and insight for the few possessing
the sufficient understanding and empowerments, but also to the gates
of damnation, for those who will approach these mysteries without
respect, spiritual license or a worthy cause.

The Signature of the Murderous Dead

451

The Signature of the Murdered Dead

The Signature of the Burnt and the Burning Dead

The Signature of the Drowned Dead

452

, J . :

■■!■(■

Dead

The Signature of the Insane Dead

&•■'

t

fike Burning Dead

The Signature of the Plague Bearing Dead

to

d Dead

The Signature of the Suicides

453

The Signature of the Vengeful Dead

The Signature of the Unrepentant Dead

The Signature of the J)

A

>

The Signature of the Lonely Dead

454

The Signature of the Cursed Dead

%

The Signature of the Stinging, Crawling and Snaring Dead

t

i

X

rm\

V

The Signature of the Vampiric Dead

455

CHAPTER 57

A iF0rttfgtn0 Ufatff

The fortifying bath is to be taken as a preparation before the more
demanding and dangerous workings, especially before any form of
aggressive sorcery or before all rituals connected to the commanding
of the Dark Dead and other such unruly shades or spirits. The Fortifying
Bath grants a protective spiritual armour placed upon the outer layers
of the soul and endows besides a potent martial empowerment also
a dominating and commanding aura, all according to the attributes
of the Black In Green of the plant elements employed.

The following elements are needed for the Fortifying Bath:

3 large Bay Laurel leaves (or the petals of 3 red Roses)
2 teaspoons Rowan wood powder

2 teaspoons Blackthorn wood powder
1 teaspoon Jalap Root powder

1 teaspoon Liquorice root powder
1 teaspoon Calamus root powder

3 drops Bergamot oil

With some slight changes, the following bath can be consecrated either
through the grace of Qayin or Qalmana. This is done by simply
replacing the Bay Laurel leaves with red Rose petals and using
Qalmana's Key Sigil of Domination instead of Qayin's Key Sigil of
Power upon the candle lit upon the bowl.

1. Consecrate all elements according to tradition and conjure all their
Black In Green to grant their full empowerments. When all plant
elements are fully enspirited and ready, place them in a bowl and pour

circa V2 litre of boiling

2. Place a white plate as tkf
or purple candle with Qjpq|
Sigil of Domination. ^

Pray to the Master or to tha
the fortification, strength, pH
you with a dominating and&
the shades and the spirits, tl

obey.

,4

Contemplate the power of oil
and power bestowing infosia
ask them to lend their abhriti
candle to burn until fully

When the candle has bant

for use. :

3. Filter and remove all the!
the strained extract back M
white plate as its lid.

Take the bowl to the batbn*

i

4. Shower first your body a

■■J

After the mundane cl
moderately hot water.

Take down the bowl,
and envision its spiritual
depending on if a red
empowering of the i

When ready, slowly pour tfc
then over your right shoold
over your head.

456

circa V2 litre of boiling water over them.

[Hatlf

tion before the more
octal ly before any form of
peeled to the commanding
fcs or spirits. The Fortifying
upon the outer layers
al empowerment also
ding to the attributes
|t& employed.

Jwtifying Bath:

of 3 red Roses)

:

■5

2. Place a white plate as the lid of the bowl and upon it light a red
or purple candle with Qayin's Key Sigil of Power or Qalmana's Key
Sigil of Domination.

Pray to the Master or to the Lady and ask Him or Her to grant you
the fortification, strength, power and protection you need and to endow
you with a dominating and commanding presence, before which both
the shades and the spirits, the living and the dead, shall tremble and
obey.

Contemplate the power of each plant element used within the powerful
and power bestowing infusion, and pray again to each plant spirit and
ask them to lend their ablutionary blessings to you and leave then the
candle to burn until fully consumed.

When the candle has burnt all the way down, the infusion is ready
for use.

3. Filter and remove all the coarse elements from the infusion, pour
the strained extract back into the bowl and once again put on the
white plate as its lid.

Take the bowl to the bathroom and place it in an elevated position.

i

li can be consecrated either
l This is done by simply
sd Rose petals and using
■d of Qayin's Key Sigil of

4. Shower first your body and cleanse it of all physical impurities.
After the mundane cleansing of the body, fill the bathtub with
moderately hot water.

Take down the bowl, remove its lid, pray over its contents once again
and envision its spiritual essence ablaze with red or purple flames,
depending on if a red or a purple candle was used during the
empowering of the infusion.

n and conjure all their
ents. When all plant
them in a bowl and pour

When ready, slowly pour the infusion first over your left shoulder,
then over your right shoulder, and finally pour the remaining part
over your head.

457

5. Lie down in the bathtub with closed eyes for circa 15 minutes.
Immerse your whole body seven times completely under the water and
feel all the strengthening power imbue your astral shield, endowing
it a fierce, commanding and dominating glow of fiery red or royal
purple.

Feel and envision how the magical infusion grants to you the protective
fortification and empowerments you need, take in the power you are
immersed in fully and give praise to the Master or to the Mistress of
All Black In Green.

6. Step out of the bathtub and let your body air-dry. Let the water
in the bathtub go down the drain and know that all the powers it
contained now are vested upon you.

Light a red or purple candle upon the altar as a votive offering to
Master Qayin or Lady Qalmana and give thanks for the fortifications
and victory bringing blessings you have received.

7. Empowered go forth and initiate your follow-up workings, or do
whatever else it was that you needed to be fortified for and you shall
succeed, command and conquer.

These baths sho Id be
and death-bringing
within the Necrosophic
yourself with the poison

458

for circa 15 minutes.
■pletely under the water and
dot astral shield, endowing
I glow of fiery red or royal

■grants to you the protective
li take in the power you are
er or to the Mistress of

body air-dry. Let the water
that all the powers it

&■-■

as a votive offering to
tfcanks for the fortifications
Becetved.

r follow-up workings, or do
K fortified for and you shall

■f

I

"|

CHAPTER 58

furifginn Baths

These baths are used in order to remove the stains of the Dark Dead
and banish all insalubrious, misery-bringing and parasitic shades that
may have attached themselves to your subtle bodies. These ritual baths
cleanse the outer barriers of the soul, removing the stains of murder
and banishing the vicious ghosts of the restless dead.

These baths should be taken after every working in which the poisonous
and death-bringing currents of the Dark Dead have been employed
within the Necrosophic Work or whenever else you have stained
yourself with the poison meant for someone else.

(tansing Batlj, formula 1:

3 teaspoons Rue powder
2 teaspoons Nettle powder

2 teaspoons Salvia/ Sage powder

3 teaspoons Yerba Mate powder

3 large Bay Laurel leaves

1 Green Lime, the dried rind only

3 teaspoons sea salt

*

(Elcanstnq Batlj, formula 2:

3 teaspoons Hyssop herb

3 White Roses, petals only

3 White Carnations, petals only

*

459

Cleansing Utatti, formula 3:

13 Juniper berries

2 teaspoons Wormwood

2 teaspoons Birch leaves

1 teaspoon Saltpetre

*

Cleansing batlj, formula 4:

3 teaspoons Eucalyptus leaves

3 teaspoons fresh Pine needles

7 drops of pure Camphor oil

*

1. Consecrate all of the plant elements according to tradition and place
them in a bowl when they are ready and fully enspirited. Pour circa
V2 litre of boiling hot water over them into the bowl and pray over
the infusing mixture and ask the Black In Green to grant you the
purifications you need.

2. Place a white plate as lid on the bowl and upon that makeshift lid
light a small white candle, marked with the Key Sigil of Protection.
Pray to Sancte Qayin to imbue the infusion with the cleansing power
you wish to employ and ask Him to grant you the purifications you
need.

4. Take first a normal shaft
impurities. After the mmdl
with moderately hot

Take down the bowl,
and envision its spi

When ready, slowly

then over your right shoal

over your head. ■*

i

5. Lie down in the batntfli
Immerse your whole bodyifl
feel all the astral imptnttl
dissolved by the cl

6. Step out of the bathtub i
the bathwater in a lidded
bathtub go down the dr^l
fluids that otherwise wodU

Contemplate the power of each element used in order to create the
powerful cleansing infusion and pray again to each plant spirit or
elemental shade to bestow their ablutionary blessing upon you. When
the candle has burnt all the way down, the infusion is ready for use.

3. Filter and remove all the coarse elements from the infusion and
pour the strained extract back into the bowl and once again put on
the white plate as its lid.

Take the bowl to the bathroom and place it in an elevated position,
like for instance upon a shelf.

460

b3

kod

4. Take first a normal shower and cleanse your body of all physical
impurities. After the mundane cleansing of the body, fill the bathtub
with moderately hot water.

Take down the bowl, remove its lid, pray over its contents once again
and envision its spiritual essence ablaze with green flames.

$

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es

oil

r

fettg to tradition and place

fa*.

My enspirited. Pour circa
9 the bowl and pray over
I Green to grant you the

that makeshift lid
e Key Sigil of Protection.
.with the cleansing power
JOU the purifications you

r':

(pd in order to create the
p to each plant spirit or
klessing upon you. When
infusion is ready for use.

fcft from the infusion and
gi and once again put on

%.

t in an elevated position,

=■&■

When ready, slowly pour the infusion first over your left shoulder,
then over your right shoulder, and finally pour the remaining part
over your head.

5. Lie down in the bathtub with closed eyes for circa 15 minutes.
Immerse your whole body seven times completely under the water and
feel all the astral impurities attached to your auric body become
dissolved by the cleansing power of the holy infusion.

Feel and envision how the magical infusion washes away and banishes
the spiritual blemishes and unwholesome shades from your body and
soul, and give praise to Our Master of All Black In Green.

6. Step out of the bathtub and let your body air-dry. Collect some of
the bathwater in a lidded jar and let the rest of the water in the
bathtub go down the drain and take with it all of the turbid astral
fluids that otherwise would have poisoned you.

Light a green candle upon the altar as a votive offering to Our Master
Qayin and thank Him for His blessings and protection.

7. Take the jar filled with bathwater to a crossroads and pour it out
at its centre and pray to the spirits to disperse all negative currents
earlier attached to you. Leave a small offering of seven coins and a
cigarillo for the genius loci, take three steps backwards, first step
taken with the left foot, turn around and leave without looking back.

461

CHAPTER 59

Protection <M

The following oil formula offers protection against the shades and
spirits of depression, fear and obsession and against all forms of astral
assault. It is a powerful oil for the anointment of one's own body after
cleansing baths following any working with the Dark Dead and
possesses the power to utterly remove any lingering stain caused by
the interaction with shades so foul.

to the solar plexus, heart, i
neck, forehead, crown of
while praying to the Marti
shades and spirits and to«
them.

This exact same formula m
incense blend, serving
the most severe cases,
such oil and incense
bath and would in such
and other astral taints.

This blend falls under Saint Qayin of Gulgaltha, being the Master of
the Wandering Dead and the owner of All Graves and should receive
its empowerments both through the Green Point of the Skull and the
sigil of the King of Gulgaltha.

The following are the elements which are to be blended into a carrier
oil base, such as Almond or Olive oil, and therein be left for at least
49 nights, during which the bottle is to be shaken each night, while
the spirits of the plants within it are prayed to grant their protection
against all offensive shades and spirits:

*
*
*

*
*
*

3 parts Blackthorn leaves

3 parts Palo Santo wood powder

2 parts Salvia

2 parts Rue

2 parts Yerba Mate

l parts Benzoin

l parts Myrrh

The Protection Oil is to be applied upon the body from the nadir to
the zenith, starting with the sole of the feet and then moving upwards

462

Hi

■gainst the shades and
pinst all forms of astral
of one's own body after
|l the Dark Dead and
Igering stain caused by

to the solar plexus, heart, left and right shoulder, throat, back of the
neck, forehead, crown of the head and finally both hands, all this
while praying to the Master, asking Him to remove all unwholesome
shades and spirits and to cut all lingering links between one's self and
them.

This exact same formula can also be used for the creation of a potent
incense blend, serving the same cause as the Protection Oil, and in
the most severe cases, when the strongest of cleansings are necessary,
such oil and incense can be used as follow-up to a cleansing ritual
bath and would in such case ensure the removal of all spiritual parasites
and other astral taints.

ha, being the Master of
Ives and should receive
irt of the Skull and the

C blended into a carrier
van be left for at least
nken each night, while
| grant their protection

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tody from the nadir to
flhen moving upwards

463

CHAPTER 60

tif-^mtbictinn (Dil

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2 parts

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2 parts

*

2 parts

*

2 parts

*

3 parts

*

3 parts

*

3 parts

Allspice poi
Bay Leave g
Clove powii
Patchouli pi
Cinnamon |
Jalap Root]
Yerba Bon

The following formula is for an oil to be employed within the rites
of self-anointment, as a follow-up to having removed negativity and
baneful influences from one's own self through the purifying rites, as
such cleansings tend to leave a vacuum which needs to be filled in
order to establish a foundation for desired forces to take root.

This is something attained through the conscious alteration of the
field of attraction and repulsion around one's person, in order to not
allow the undesired influences that have been annulled to be replaced
by a new set of equally unsought ones. This replacing of the negative
that has been banished with the desirable, sympathetic and drawing
elements, which will fill the vacuum left, is based on the fact that
causal nature, in its rejection of the Purity of Emptiness, abhors a void
and because of this horror vacui always seeks to fill it, which is the
case if one does not consciously fill such void/vacuum left after the
peeling away of the unwanted forces that had been attached and
penetrated into the soul's outer layers.

The Self-Benediction Ofl ■
Protection Oil and can
procedure to the anoinl
to both ensure protection 1
Oil. Whether it is used in oi
it is still to be applied in 4
the nadir to the zenith
exorcism.

*»• i

Once again the same fonm
and in such case the fum%j
anointment with the Setf-fc
and the manifestations of nn
so indicates, the smoke ofl
replace the oil, like in conti
not ready for use, as the pli
carrier oil and have been a*
will be infused enough

It is therefore important to dress and anoint one's self in accordance
with that which one wants to take root around one's own spiritual frame,
in order to compel the manifestation of the influences and forces
attracting and granting fortification, blessing, luck, success, happiness,
strength and victory upon one's chosen path.

The following is the formula of the Self-Benediction Oil and each
plant element is, as usual, to be fully consecrated and its Spirit
petitioned properly to lend its blessings to the work, before it is mixed
into the carrier oil, which in this case should be extra virgin Olive oil:

464

I<M

ployed within the rites
■moved negativity and
i the purifying rites, as
fa needs to be filled in
to take root.

alteration of the
n, in order to not
■■nulled to be replaced
placing of the negative
thetic and drawing
on the fact that
■ptiness, abhors a void
I to fill it, which is the
l/racuum left after the
■d been attached and

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2 parts

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2 parts

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2 parts

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2 parts

*

3 parts

$

3 parts

*

3 parts

Allspice powder
Bay Leave powder
Clove powder
Patchouli powder
Cinnamon powder
Jalap Root powder
Yerba Buena powder

The Self-Benediction Oil is to be utilised in similar fashion as the
Protection Oil and can in certain cases be used within a follow-up
procedure to the anointment of the body with that oil, this in order
to both ensure protection and the blessings of this Self-Benediction
Oil. Whether it is used in connection with any other oil or on its own
it is still to be applied in the same fashion, anointing the body from
the nadir to the zenith after any and all rites of self-purification and
exorcism.

Once again the same formula can serve well the making of incense,
and in such case the fumigation of the body, in connection with the
anointment with the Self-Benediction Oil, will complement its powers
and the manifestations of its blessings. In other settings, when necessity
so indicates, the smoke of the Self- Benediction Incense may fully
replace the oil, like in contexts where such oil is not available or still
not ready for use, as the plant elements must have steeped within the
carrier oil and have been shaken for at least 31 nights before the oil
will be infused enough for use.

*s self in accordance
f* own spiritual frame,
mfluences and forces
Kk, success, happiness,

■diction Oil and each
ecrated and its Spirit
MMtk, before it is mixed
e extra virgin Olive oil:

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Sransrenb
Knifiefe

Zammazo
Zammazo
Zammazo Ematik

There are great mysteries H
aspect of Baaltzelmoth
of Qayin as the Monarch
also a secret pertaining to 1
it compares to that w
individual aspect of the

The revelation of these
fact that Qayin and
limitations of the cosmic
thus achieving the \*
strived for. What this
Qliphothic aspect, are
as the Nightside Regent/s J

Baaltzelmoth and Baala
in their Nightside in niifi|ff
of theirs that is reflected ■
Ascent Sigil, which shoots til
unified through the Point 8

All this may seem

about the Holy Souls and I

have retained their in*

CHAPTER 61

(jJranficenuental Aspects of tlje
llnifteu ®uifn-3Flame0 nf

j^atamnaam

Zammazo Emoth Zaraqaen Baaltzelmoth!

Zammazo Emoth Zaraqaen Baalatzelmoth!

Zammazo Emoth Zaraqaen Baalbaalatzelmoth!

There are great mysteries of immense importance connected to the
aspect of Baaltzelmoth, being the Qliphothic manifestation of the Spirit
of Qayin as the Monarch of the sphere of Oreb Zaraq, but here lies
also a secret pertaining to the exact identity of this aspect and how
it compares to that which once was manifested upon the earth as the
individual aspect of the spirit of our Master.

The revelation of these mysteries is achieved by the realisation of the
fact that Qayin and Qalmana, through their transcending of the
limitations of the cosmic tree of life, unified their once divided spirits,
thus achieving the wholeness and union of the Spirit that they had
strived for. What this means is that Qayin and Qalmana, in their
Qliphothic aspect, are as One and forever united in bliss and power
as the Nightside Regent/s of the Black Light's Venus.

Baaltzelmoth and Baalatzelmoth are in other words one and the same,
in their Nightside manifestation, and it is actually this achievement
of theirs that is reflected in the traced lines of the Spirit's Deathly
Ascent Sigil, which shows the Divided Shards/ Seeds of Spirit become
unified through the Point of the Fire-Crowned Death.

All this may seem paradoxical as we have throughout this book talked
about the Holy Souls and Spirits of Qayin and Qalmana, as if they
have retained their individual spiritual aspects, but this is because

469

their Spirit's modes of manifestation and influence on this accursed
side of cosmic existence still become facilitated and affected through
the traces of their being and becoming left here behind, both within
the Bearers of the Mark and in the world throughout the unnaturally
enspirited aspects of nature.

This means that when their Spirit is accessed from, or manifested
within, this world it will be through the forms of their earlier individual
manifestations remaining still accessible to us and to Them. For
example, when it comes to the inner and spiritual links through which
They are reached, it is because their Bloodline bears the traces of their
past individual manifestations, as the Mother and the Father of the
Spirit-Awakened Lineage, that they still become perceived as two
individual essences, and when it comes to the outer links through which
they are contacted, it is primarily through their Enduring Souls, which
are sympathetically still connected to the masculine and feminine
aspects of their One Spirit.

When it comes to their manifestation through other links, such as all
the elements within this world that became enspirited by their graceful
touch and their glorious deeds, all such things are still also links
connected to their once divided aspects, which means that when they
now become accessed or manifested through such elements bearing
their imprints, their One Spirit still manifests as Qayin and/or Qalmana,
instead of the Baaltzelmoth/Baalatzelmoth/Baalbaaltzelmoth, being
the more transcendent aspect of Anamlaqayin (i.e. Qalmana and Qayin
conjoined in Spirit), which represents their Liminal Point of Union
upon Earth, signifying the earlier stage of their transcendence
and complete spiritual conjunction.

What this also reveals is the fact that each of their spiritual
manifestations and intrusions into this world is an act of salvific and
heroic sacrifice, as they for the sake of the furthering of the cause of
the Black Light allow a fraction of their own Spirit to become crucified
and divided upon the Cross of Matter, each time when a shard of their
crystallised essence is seated upon a new earthly throne within the
rites of fetishistic ensoulment and evocation. With this in mind one
can approach these solemn rites with a more correct frame of mind

and understand the n
the offerings given, both asal
and for the more practi
established through sym

To make a complicated
Qayin and Qalmana in
manifestations upon the
forms of their distinct and i
experience Their Unity,
Them, through the Death m
Spirit-Self. It is because
within the normal ritual
connected to the indhidurf a
and when we call upon tki3
Spirit that was once solely |JI
we know that in essence tfcd

:"*

Esoteric Sigil of BaaltzebnoA^ i
but also Qahnanas ^k

470

ifluence on this accursed
led and affected through
behind, both within
out the unnaturally

ft *

tffcd from, or manifested
tpf their earlier individual
& us and to Them. For
jbial links through which
m bears the traces of their
Br and the Father of the
e perceived as two
outer links through which
Enduring Souls, which

ipasculine and feminine

and understand the necessity for the devotional rites, sacrifices and
the offerings given, both as a token for one's thankfulness and devotion
and for the more practically inclined reason of maintaining the links
established through sympathetic elements and the intermediary spirits.

To make a complicated matter simple, one can say that even though
Qayin and Qalmana in essence are One in Sitra Ahra, their
manifestations upon the earth will continue to take the individual
forms of their distinct and divided aspects. We will therefore not
experience Their Unity, until we ourselves have become united with
Them, through the Death of the clay-born ego and the Daath of the
Spirit-Self. It is because of this that when we call upon Baaltzelmoth
within the normal ritual settings, it is still the share of Their Spirit
connected to the individual aspect of Qayin which often is addressed,
and when we call upon the Baalatzelmoth it is the portion of Their
Spirit that was once solely Qalmana's that we approach; even though
we know that in essence their spirits are now One.

other links, such as all
ited by their graceful
are still also links
means that when they
such elements bearing
Qayin and/or Qalmana,
[baaltzelmoth, being
JLe. Qalmana and Qayin
liminal Point of Union
their transcendence

of their spiritual
an act of salvific and
iering of the cause of
it to become crucified
when a shard of their
throne within the
|» With this in mind one
PC correct frame of mind

.■■ %

. : -ft"

Esoteric Sigil of Baaltzelmoth, being the point connected not only to Qayin's,
but also Qalmana's Spirit, in its complete and perfected form

I. i

itil

.;-SjK

471

-. T - ^ * -

This is because what we can truly comprehend and experience of their
transcendental unity, until such union is self-attained, will be a mere
pale reflection of the truth and nothing more, as the mind and the
soul can never fully comprehend that which is fully of the Spirit. The
closest Point of Gnosis connected to the unified aspect of the Twin-
Seed of Sataninsam is the mentioned Anamlaqayin aspect, which is
an eidolonic representation of the comprehensible aspect of the earthly
stage of Qayin and Qalmana's Spiritual Marriage.

This aspect of their spiritual union, as mentioned before, creates a
Liminal Point through which the Baaltzelmoth/Baalatzelmoth/
Baalbaaltzelmoth can be glimpsed, as a Black Light shining at the end
of what seemed to be an infinitely long tunnel of white darkness.

The symbolism codifying the essence of the Anamlaqayin aspect is in
itself revealing, as it shows a two-headed manifestation signifying the
presence of a still dual-aspected spiritual essence, having initiated the
process of At-Azothic Integration, but still maintaining their individual
traits based on division.

The Seating of the Anamlaqayin aspect is thus possible through the
approach that the symbolic codification discloses, by simply bringing
together, in an equal amount and power, the ensouling elements of
Qayin and those of the Holy Qalmana and by their ritual intermingling
attains the liminal union and marriage that can connect a fetish to
the lingering aspect of the final phase of their Thrice Coronated and
Unifying manifestation upon the Earth.

The most potent way to accomplish this is to create both the Ensouling
Tincture of Qayin and that of Qalmana and join them together in
order to create the Ensouling Tincture of Anamlaqayin. Such fetish
aids greatly in the attainment of further Gnosis concerning the Mystical
Union of the Master and the Lady and acts as a crossroads opening
the transcendental point towards the Other Side.

Further insights are hidden within and can be accessed through the
following Formula of Calling and Esoteric Sigil of Anamlaqayin.

472

I and experience of their
attained, will be a mere
K, as the mind and the
• fiilly of the Spirit. The
ied aspect of the Twin-
bqayin aspect, which is
ible aspect of the earthly
■age.

Honed before, creates a
imoth/ B aalatzelmoth/
light shining at the end
d of white darkness.

i

laamlaqayin aspect is in
■testation signifying the
■ce, having initiated the
■taining their individual

Anamlaqayin's Formula of Calling:

Veni Anamlaqayiniyaqalmana!

Veni Anamlaqayiniyaqalmana!

Veni Anamlaqayiniyaqalmana!

Veni Veni Baalbaalatzelmoth! (x7)

The Esoteric Sigil of Anamlaqayin

possible through the
■ses, by simply bringing
i ensouling elements of
heir ritual intermingling
connect a fetish to
fir Thrice Coronated and

peate both the Ensouling
f join them together in
lamlaqayin. Such fetish
pBOncerning the Mystical
It a crossroads opening
fide.

|i accessed through the
gpl of Anamlaqayin.

473

j -- -■■■= .■'-."--

i.

■ ;■>■ •

I-

ILLUSTRATIONS

THE OPHITIC ASCENSION OF SPIRIT

16

THE HOLY QUEEN OF THE ROSARIUM

74

THE VEILED MISTRESS OF AKELDAMA

112

QAYIN QATSIYR BAAL-MAGGAL

116

THE SHRINE OF THE HOMUNCULUS

323

MARDAZDAHAK-DEVA

34S

DEFENSOR ET ANTECESSOR

373

THE SAINTLY KING OF GULGALTHA - QAYIN BAAL-GULGOLETH

382

ABEL GRAVE GRIM - HERDER OF RESTLESS SOULS

413

ANAMLAQAYIN - NIYAQALMANA

468

474